Srom  t^e  feifirar^  of 

in  (glemori?  of 
3ubge  ^amuef  (ttltffer  QBrecftinrtbge 

^reeente^  ^t 

^amuef  (gtiffer  Q0recfeinr%e  feong 

to  t^e  feifirari?  of 

(prtncefon  C^eofogicaf  ^emtnatj 


/i^/^ 


LECTURES 


ov 


SYSTEMATIC  THEOLOGY 


PULPIT  ELOQUENCE, 


BY  THE  LATE  GEORGE  C  \  M'BELL,  D.  D.  F.  R.  S.    Ed. 

PRIMCIPAl.  OF  MAHISCHAU  COLLEGE,  ABERDEEN. 


PHILADELPHIA  J 
PUBLISHED   BY   HOPKINS  AND    EA»L«. 

i8ia 


ADVERTISEMENT. 


1  HE  favourable  reception  of  the  Lectures  on  Ecclesiastical  His- 
tory, and  the  desire  of  many  to  have  an  opportunity  of  perusing 
Dr.  Campbell's  prelections  on  the  other  brunches  of  his  theologi- 
cal course,  have  prompted  the  editor  to  offer  to  the  public  the 
following  work.  The  Lectures  on  Ecclesiastical  History  the 
author  had  prepared  for  the  press,  having  carefully  transcribed 
and  corrected  them.  The  prelections  now  published  were  com- 
posed for  the  benefit  of  the  students  of  divinity  in  Marischal  Col- 
lege, without  any  view  to  publication.  They  were  first  delivered 
in  the  years  1772  and  1773,  and  the  author  continued,  during  his 
professorship,  to  read  them  to  the  students,  as  they  had  been  at 
first  composed.  Indeed,  they  were  written  so  closely,  as  to  admit 
very  little  addition  or  alteration. 

But  though  they  want  the  benefit  of  the  author's  corrections, 
the  language,  it  is  presumed,  will  not  be  found  very  deficient  in 
that  perspicuity,  precision  and  accuracy,  which  distinguished  Dr. 
Campbell  as  a  writer.  His  other  acknowledged  qualities  as  an 
author,  the  judicious  and  attentive  reader  will  not  be  at  a  loss  to 
discern.  He  will  discover  in  this  volume,  great  ingenuity  with 
no  affectation  of  singularity,  freedom  and  impartiality  of  spirit 
without  any  propensity  to  fabricate  new  theories,  acuteness  of 
understanding  without  percipitancy  or  impatience  in  judging  ; 
endowments  perhaps  rare,  but  of  the  first  importance  in  theolo- 
gical discussions. 

To  students  of  theology  these  discourses  will  be  highly  useful. 
They  are  more  of  a  practical  nature,  than  his  lectures  formerly 
published,  and  they  abound  in  valuable  counsels  and  remarks. 
From  this  volume  and  from  the  author's  work  on  the  Gospels, 
the  student  will  learn,  both  by  precept  and  example,  how  his  in- 
fliustry  and  ingenuity  may  be  most  profitably  employed, 
a 


IV  ADVERTISEMENT. 

The  greater  part  of  the  abstract  theological  questions,  which 
have  afforded  matter  of  inexhaustible  contention,  and  the  preca- 
rious speculations  of  some  of  our  late  intrepid  theorists  in  religion, 
Dr.  Campbell  regarded  as  worse  than  unprofitable.     In  these 
theorists,  he  observed  a  fundamental  mistake,  in  regard  to  the 
proper  province  of  the  reasoning  faculty.  Impatience  in  judging, 
he  thought,  was  another  great  source  of  the  evil  alluded  to. 
"  Some  people,"  he  remarks  in  his  last  preliminary  dissertation 
to  his  work  on  the  Gospels,  "  have  so  strong  a  propensity  to  form 
fixed  opinions  on  every  subject  to  which  they  turn  their  thoughts, 
that  their  mind   will  brook  no  delay.      They  cannot   bear   to 
doubt  or  hesitate.     Suspense  in  judging  is  to  them  more  in- 
sufferable, than  the  manifest  hazard  of  judging  wrong."     He 
adds  a  little  after,  "  In  questions,  which  have  appeared  to  me, 
either  unimportant,  or  of  very  dubious  solution,  I  have  thought 
it  better  to  be  silent,  than  to  amuse  the  reader,   with  those 
remarks  in  which  I  have  myself  found  no  satisfaction."     Never 
could  teacher,  with  a  better  grace,  recommend  a  patient  cau- 
tiousness in  judging.      His  premises,  which  are  often  of  greater 
importance  than  a  superficial  reader  is  aware  of,  are  common- 
ly sure ;    the  proper   and  obvious   inferences    he  often  leaves 
to  the  reader  to  deduce.     The  conclusions,  which  the  author 
draws,  are  so  well  limited,  and  expressed  in  terms  so  precise, 
and  so  remote  from  the  ostentatious  and  dogmatical  manner, 
that  the  attentive   reader  is    inclined  to  think,  that  he  some- 
times achieves  more  than  he  had  led  us  to  expect. 

On  questions  that  have  been  rendered  intricate  by  using  scrip- 
tural terms  in  a  sense  merely  modern,  and  of  such  questions  the 
number  is  not  small.  Dr.  Campbell's  clearness  of  apprehension? 
critical  acuteness  and  patience  of  research  have  enabled  him  to 
throw  a  good  deal  of  light.  The  Lectures  on  Ecclesiastical 
History  afford  some  striking  examples  of  his  success  in  this  way. 
And  his  work  on  the  Gospels  abounds  in  illustrations  of  scripture, 
that  may  be  of  great  utility  in  reforming  our  style  in  sacred  mat- 
ters, and  in  shortening,  if  not  deciding,  many  theological  ques- 
tions. Some  good  judges  have  no  hesitation  in  saying,  that  they 
never  saw  the  scripture  terms,  heresy  and  schiam^  v  ell  explained, 
till  they  read  Dr.  Campbell's  Preliminary  Dissertations.  Former 
writers  had  been  so  far  misled  by  the  common  and  modern  ac- 
ceptation of  the  terms,  as  to  include  error  in  doctrine  as  essential 


ADVERTISEMENT.  v 

lo  the  notion  of  heresy,  and  to  make  a  separation  from  commu- 
nion in  religious  offices  the  distinguishing  badge  of  schism.  The 
primitive  and  genuine  import  of  the  words  is  so  clearly  ascertain- 
ed by  the  author,  that  if  a  person  unacquainted  with  the  ecclesi- 
astical and  comparatively  modern  language  were  to  read  the  dis- 
sertation, he  would  wonder,  that  there  should  ever  have  been 
any  difficulty  or  difference  of  opinion  on  the  question.  This  is 
only  one  instance  out  of  many  that  might  be  produced  from  the 
same  work,  in  which  the  reader  will  find  the  obscurity,  wherein 
a  subject  was  formerly  involved,  vanish  entirely,  and  the  genuine 
conceptions  of  the  most  venerable  antiquity  unfolded  to  his  view. 
When  that  great  work  is  understood  and  studied  with  the  atten- 
tion  it  merits,  may  it  not  be  expected  to  have  considerable  influ- 
ence, in  leading  men  to  look  for  the  good  old  paths,  that  may 
have  been  long  untrodden,  and  known  but  to  few  ? 

In  the  preface  to  the  work  above  quoted,  speaking  of  exposi- 
tors of  scripture  the  author  has  the  following  remark.  "  If  I  can 
safely  reason  from  experience,  I  do  not  hesitate  to  say,  that  the 
least  dogmatical,  the  most  diffident  of  their  own  judgment,  and 
moderate  in  their  opinion  of  others,  will  be  ever  found  the  most 
judicious."  To  judge  by  this  criterion,  few  authors  have  a  better 
claim  to  our  confidence  than  Dr.  Campbell.  Few  have  seen  the 
right  track  so  clearly,  and  few  have  advanced  in  it  with  a  firmer 
step. 


CONTENTS. 


INTRODUCTORY    DISCOURSES. 

LECTURE    I. 

Of  the  Science  of  Theology,  and  its  several  Branches 1 

LECTURE    II. 

Of  the  practical  Part  of  the  Theological  Profession,  or  the  Duties 
of  the  Pastoral  Office 18 

LECTURE    III. 

In  what  Manner  the  Branches  of  Theology  above  mentioned  ought 

to  be  treated  ^ 29 

t, 

LECTURE    IV. 

Of  the  Conduct  which  Students  of  Divinity  ought  to  pursue 41 


OF    SYSTEMATIC    THEOLOGY, 

LECTURE    I. 

Of  the  Study  of  Natural  Rehgion,  and  of  the  Evidences  of  Chris- 
tianity      49 

LECTURE    II. 

Of  the  Christian  System the  Scriptures  ought  to  be  the  first 

Study afterwards  Systems  and   Commentaries  may  be  occa- 
sionally consulted bad  Consequences  of  beginning  the  Study 

of  Theology  with  Systems  and  Commentaries 66 


viii  CONTENTS. 

LECTURE    III. 
How  the  Student  ou^litto  set  about  the  Examination  of  the  Scrip- 
tures  Directions  for  forming  an  Abstract  of  the  Doctrine  of 

Holy  Writ 81 

LECTURE    IV. 

Directions  for  forming*  a  System  of  Christian  Morality.     Advan- 
tages of  the  Method  recommended 101 

LECTURE    V. 
Subject  continued.    The  Knowledge  of  the  Scripture  s  the  most 
essential  Part  of  the  Study.    How  f:ir  the  Study  of  Controversy 
demands  our  Attention 121 

LECTURE    VI. 

Method  of  prosecuting  our  Inquiries  in  Polemic  Divinity The 

Use  to  be  made  of  Scholia,  Paraphrases,  and  Commentaries 

Danger  of  relying  on  Human  Guidance  in  Matters  of  Religion  ....  131 


ON    PULPIT    ELOQUENCE. 

LECTURE    I. 

Importance  of  the  Study,  and  Objections  against  it  answered 

Helps  for  the  Attainment  of  the  Art ,  157 

LECTURE    II. 

Of  the  Sentiment  in  Pulpit  Discourses 168 

LECTURE    III, 

Of  the  Expression 180 

LECTURE    IV. 
Of  Pronunciation 196 

LECTURE    V. 

Discourses  distributed  into  various  Kinds,  as  addressed  to  the 
Understanding,  the  Imagination,  the  Passions,  and  the  Will 212 

LECTURE    VI. 

Of  the  Composition  of  Lectures 228 


CONTENTS.  ix 

LECTURE    VII. 

Of  explanatory  Sermons...  .The  Choice  of  a  Subject  and  of  Texts 243 

LECTURE    VIII. 

Of    explanatory  Sermons the  Introduction Exposition  of  the 

Text Partition  of  the  Subject.     Unity  a  principal  Requisite 

in  the  Subject how.this  is  to  be  preserved Offences  against 

Unity 259 

LECTURE    IX. 

Of  explanatory  Sermons how  the  Branches  should  be  arranged 

and  treated.. ..of  the  Style. ...technical  Language  to  be  avoided 

and  that  of  Scripture  preferred Abuse  of  Scripture  Style 

of  the  Conclusion  277 

LECTURE    X. 

Of  controversial  Discourses Candour  and  Simplicity  ever  to  be 

studied  in  the  Defence  of  Truth 296 

LECTURE    XI. 

Of  commendatory  Discourses,  or  those  addressed  to  the  Imagi- 
nation   305 

LECTURE    XII. 

Of  pathetic  Discourses,  or  those  addressed  to  the  Passions.  Of 
persuasive  Discourses,  or  such  as  are  intended  to  operate  on  the 
Will 320 


LECTURES,  &c. 


INTRODUCTORY    DISCOURSES. 

LECTURE  I. 
Of  the  Science  of  Theolog-y,  and  its  several  Branches. 

That  we  may  discover  what  is  necessary  for  the 
acquisition  of  any  science,  we  ought  to  consider  atten- 
tively the  end  for  which  it  is  made  the  object  of  our 
pursuit.  If  the  ultimate  end  be  knowledge,  or  that 
entertainment  w^hich  the  mind  derives  from  the  per- 
ception of  truth,  the  properest  plan  of  teaching  must 
be  very  different  from  that  which  ought  to  be  adopted, 
when  the  end  is  practice.  And  as  this  last  admits  a 
subdivision  (for  there  may  be  practical  ends  of  very 
different  sorts)  the  method  best  adapted  to  one  sort 
may  not  be  the  best  adapted  to  another. 

I  explain  myself  by  an  example,  which  comes  direct- 
ly to  the  point  in  hand.  The  christian  theology  may 
be  studied,  first,  like  any  other  branch  of  liberal  edu- 
cation, in  order  to  gratify  a  laudable  curiosity ;  or 
secondly,  to  qualify  us  for  acting  the  part  of  christians 
by  practising  the  duties  of  the  christian  life ;  or  lastly,  to 
qualify  us  for  discharging  the  office  of  christian  pastors. 
It  is  manifest,  that  if,  for  answering  properly  the  first 
©f  these  purposes,  a  good  deal  more  is  requisite,  than 
1 


2  CAMPBELL'S  LECTURES. 

would  suffice  for  attaining  the  second,  yet  much  less 
is  necessary  for  the  accomplishment  of  both  these  ends, 
than  for  answering  the  third.  With  regard  to  the  first, 
which  terminates  in  the  acquisition  of  knowledge ;  the- 
ology is  now  very  rarely,  if  ever,  in  this  country,  stu- 
died, like  other  sciences,  purely  for  its  own  sake,  as  a 
part  of  genteel  education,  which  (abstracting  from  its 
utility)  is  both  ornamental  and  entertaining.  Why  it 
is  not,  though  we  may  trace  the  causes,  no  good  reason 
that  I  know  of  can  be  assigned.  And  with  regard  to 
the  second  view  of  teaching,  namely  to  promote  the 
practice  of  the  duties  of  christian  life,  every  minister 
of  a  parish  is  thus  far  a  professor  of  divinity,  and  every 
parishioner  is,  or  ought  to  be,  thus  far  a  student. 

It  is,  I  may  say,  solely  for  the  third  purpose,  the 
most  comprehensive  of  all,  to  fit  us  for  the  discharge 
of  the  duties  of  the  pastoral  office,  that  theological 
schools  with  us  have  been  erected.  I  say  this  end  is 
the  most  comprehensive  of  all.  The  least  of  what  is 
required  in  the  christian  pastor,  is  that  he  may  be  qua- 
lified for  discharging  the  several  duties  of  the  christian 
life  ;  for  in  these  he  ought  to  be  an  ensample  to  the 
flock.  Further,  whatever,  in  respect  of  knowledge, 
supplies  the  materials  necessary  for  edifying,  comfort- 
ing, and  protecting  from  all  spiritual  danger  the  people 
that  may  be  committed  to  his  charge,  or  is  of  use  for 
defending  the  cause  of  his  master,  must  evidently  be 
a  proper  study  for  the  man  who  intends  to  enter  into 
the  holy  ministry.  Again,  whatever  may  enable  him 
to  make  a  proper  application  of  those  acquisitions  in 
knowledge,  so  as  to  turn  them  to  the  best  account  for 
the  benefit  of  his  people,  is  not  less  requisite.  To  little 
purpose  will  it  be  for  him  to  be  possessed  of  the  best 


CAMPBELL'S  LECTURES.  3 

materials,  if  he  have  not  acquired  the  skill  to  use  them. 
The  former  we  may  call  the  theory  of  the  profession ; 
the  latter  the  practice.  That  both  are  necessary  is 
manifest.  The  first  without  the  second,  however  con- 
siderable, may  be  compared  to  wealth  without  econo- 
my. It  will  not  be  found  near  so  beneficial  to  the 
owner,  and  those  who  depend  on  him  for  their  support, 
as  a  more  scanty  store  would  be,  where  this  virtue  is 
understood  and  practised  in  perfection.  Nor  will  the 
second  do  entirely  without  the  first ;  for  the  best  eco- 
nomy in  the  world  can  be  of  no  value,  where  there  is 
no  subject  to  be  exercised  upon.  Hence  arises  a  two- 
fold division  of  what  is  proper  to  be  taught  to  all  who 
have  made  choice  of  this  profession,  a  division  which 
merits  your  particular  attention.  The  first  regards 
purely  the  science  of  theology,  the  second  the  appli- 
cation of  that  science  to  the  purposes  of  the  christian 
pastor. 

Under  what  concerns  the  science,  I  would  compre- 
hend all  that  knowledge  in  relation  to  our  holy  religion, 
which  serves  immediately  to  illustrate,  to  confirm  or  to 
recommend  it.  I  say,  immediately^  because  there  are 
several  acquisitions  in  literature  which  the  christian 
divine  ought  previously  to  have  made,  and  which  are 
not  only  important,  but  even  necessary  in  the  way  of 
preparation,  though  the  connection  of  some  of  them 
with  the  christian  theology  may,  upon  a  superficial 
view,  appear  remote.  Such  are  the  Latin  tongue,  mo- 
ral philosophy,  pneumatology,  natural  theology,  and 
even  history  both  ancient  and  modern,  but  especially 
the  former.  But  though  several  branches  of  know- 
ledge may  contribute  less  or  more  to  all  the  different 
purposes  of  illustrating,  confirming  and  recommending 


4  CAMPBELL'S   LECTURES 

religion,  it  is  evident  that  some  studies  are  more  di- 
rectly adapted  to  one  of  these  purposes,  and  others  to 
another. 

Let  us  begin  with  the  illustration  of  our  religion.  It 
is  proper  to  acquire  a  right  apprehension  of  the  sub- 
ject, before  we  consider  either  its  evidence,  or  what 
may  serve  to  recommend  it.  The  knowledge  of  the 
christian  theology,  in  the  strictest  sense  of  the  word,  is 
no  doubt  principally  to  be  sought  for  in  the  books  of 
the  New  Testament.  It  was  for  the  publication  of  this 
religion  throughout  the  world,  that  these  books  were 
origmally  written.  They  contain  the  doctrine  which 
first  our  Lord  Jesus  Christ  himself,  afterwards  his 
apostles  in  his  name,  by  their  preaching,  promulgated 
to  mankind.  As  those  great  events,  which  make  the 
subject,  and  serve  as  a  foundation  to  the  whole,  were 
not  accomplished  till  the  ascension  of  our  Lord,  Chris- 
tianity as  a  religious  institution,  authoritatively  given 
by  the  Almighty  to  the  human  race,  may  be  consider- 
ed as  commencing  from  the  descent  of  the  Holy  Ghost 
on  the  iVpostles  on  the  day  of  Pentecost,  as  recorded 
in  the  second  chapter  of  the  Acts  of  the  Apostles. 

I  said,  that  the  knowledge  of  our  religion  was  prin- 
cipally to  be  learnt  from  the  books  of  the  New  Testa- 
ment, but  neither  entirely  nor  solely  from  these  books. 
In  these,  there  are  frequent  references  to  the  doctrines 
contained,  the  precepts  given,  and  the  facts  recorded 
in  other  books  of  an  older  date,  as  comprising  also  a 
divine  revelation  supposed  to  be  already  known,  and 
therefore  not  always  quoted,  when  referred  to,  so  as  to 
be  engrossed  in  the  writings  of  the  disciples  of  our 
Lord.  These  are  the  books  of  the  Old  Testament. 
Though  both  are  of  divine  authority,  and  though  each 


CAMPBELL'S   LECTURES.  ^ 

is  eminently  useful  to  the  right  understanding  of  the 
other,  there  is  this  diiference  in  the  reception  due  to 
them  from  christians.  The  import  of  the  declarations 
and  the  obligation  of  the  precepts  in  the  scriptures  of 
the  Old  Testament  are  more  properly  to  be  interpreted 
and  limited  by  those  of  the  New,  than  the  declarations 
and  precepts  of  the  scriptures  of  the  New  Testament 
can  be  by  those  of  the  Old.  The  reason  is  obvious. 
The  Mosaic  dispensation  was  introductory  and  subor- 
dinate to  the  Christian,  to  which  it  pointed,  and  in 
which  it  had  its  consummation.  It  was  no  other,  than 
the  dawn  of  that  light,  which  by  the  coming  of  Jesus 
Christ  has  arisen  on  the  nations  in  all  its  glory.  Things 
necessarily  obscure  in  the  former  are  cleared  up  by  the 
latter.  From  this  also  we  learn  to  distinguish  things 
of  temporary,  from  things  of  perpetual  obligation.  It 
happens  in  several  instances,  that  what  was  incumbent 
under  the  weakness  of  the  first  economy  is  superseded 
by  the  perfection  of  the  last. 

Now  for  attaining  a  more  perfect  knowledge  of  the 
scriptures,  none  will  question  the  utility  of  studying 
carefully  those  languages  in  which  they  wTre  originally 
composed.  These  are  especially  the  Hebrew  and  the 
Greek.  I  say  especially^  because  a  small  part  of  the 
Old  Testament  is  written  in  the  Chaldee,  which  ought 
rather  perhaps  to  be  considered  as  a  sister-dialect  of 
the  Hebrew,  than  as  a  different  tongue.  But  as  there 
are  other  schools  in  which  these  languages  are  taught, 
they  have  never  with  us  been  considered,  as  consti- 
tuting any  part  of  the  courses  of  divinity.  They  are 
more  properly  preliminary  studies  than  branches  of 
the  theological  science.  Permit  me  only  to  observe, 
in  passing,  that  they  are  nevertheless  studies  of  the 


6  CAMPBELL'S  LECTURES. 

greatest  consequence  to  every  one,  who  would  arrive 
at  a  thorough  acquaintance  with  the  Bible. 

But  though  the  elements  of  these  tongues  are  to  be 
learnt  in  the  schools  appropriated  to  the  purpose  of 
teaching  them,  we  are  not  therefore  to  affirm,  that  a 
divinity  school  has  nothing  to  do  with  them.  The 
books  of  the  Old  Testament  are  the  only  books  extant, 
which  are  written  in  the  genuine  ancient  Hebrew. 
And  though  the  writings  of  the  New  Testament  make, 
in  respect  of  size,  but  an  inconsiderable  part  of  what 
is  written  in  Greek,  their  style,  or  rather  idiom,  has 
something  in  it  so  peculiar,  that  neither  the  knowledge 
of  the  elements  of  the  language,  nor  an  acquaintance 
with  the  Greek  classics,  will  always  be  sufficient  to 
remove  the  difficulties,  that  may  occur,  and  to  lead  us 
to  the  right  understanding  of  the  sacred  text.  To  this 
the  knowledge  of  the  Hebrew  will  be  found  greatly 
subservient:  for  as  the  penmen  of  the  New  Testament 
were  of  the  Jewish  nation,  and  had  early  been  accus- 
tomed to  the  manner  and  phraseology  of  the  Septua- 
gint,  a  literal  version  of  the  Old  Testament  into  Greek ; 
there  is  a  peculiarity  in  their  idiom,  to  be  master  of 
which  requires  an  intimate  acquaintance  with  that  peo- 
ple's manner  of  thinking  (and  in  this  every  people  has 
something  peculiar)  as  well  as  a  critical  attention  to 
their  turn  of  expression,  both  in  their  native  tongue, 
and  in  that  most  ancient  translation.  Leaving  there- 
fore the  rudiments  of  those  tongues,  as  what  ought  to 
be  studied  under  their  several  professors,  or  privately 
with  the  help  of  books,  I  shall  consider  what  may  be 
necessary,  for  begetting  and  improving  in  us  a  critical 
discernment  in  both,  as  far  as  holy  writ  is  concerned. 
What  is  necessary  for  the  attainment  of  this  end  I  shall 


CAMPBELL*S   LECTURES.  7 

comprehend  under  the  name  of  biblical  criticism.  This 
I  consider  as  the  first  branch  of  the  theoretical  part  of 
the  study  of  theology,  and  as  particularly  calculated 
for  the  elucidation  of  our  religion,  by  leading  us  to  the 
true  meaning  of  the  sacred  volume,  its  acknowledged 
source. 

Again,  the  christian  revelation  comprising  a  most 
important  narrative  of  a  series  of  events,  relating  to  the 
creation,  the  fall,  the  recovery,  and  the  eternal  state  of 
man ;  and  the  three  first  of  these  including  a  period  of 
some  thousands  of  years  now  elapsed,  and  being  inti- 
mately connected  with  the  history  of  a  particular  nation, 
during  a  great  part  of  that  time ;  the  knowledge  of  the 
polity,  laws,  customs,  and  memorable  transactions  of 
that  nation,  must  be  of  considerable  consequence  to 
the  theological  student,  both  for  the  illustration  and  for 
the  confirmation  of  the  sacred  books.  On  the  other 
hand,  it  will  not  be  of  less  consequence  for  the  confir- 
mation of  our  religion,  and  the  recommendation  of  this 
study,  by  rendering  our  knowledge  in  divinity  more 
extensively  useful,  that  we  be  acquainted  also  wath 
those  events,  which  the  propagation  and  establishment 
of  Christianity  have  given  rise  to,  from  its  first  publi- 
cation by  the  apostles,  to  the  present  time.  The  whole 
of  this  branch  v/e  may  denominate  sacred  history^  which 
naturally  divides  itself  into  two  parts,  the  Jewish  and 
the  ecclesiastical,  or  that  which  preceded,  and  that 
which  has  followed,  the  commencement  of  the  gospel 
dispensation. 

Further,  as  the  great  truths  and  precepts  of  our 
religion  are  not  arranged  methodically  in  sacred  writ, 
in  the  form  of  an  art  or  science,  but  are  disclosed  gra- 
dually, as  it  suited  the  ends  of  Providence,  and  pleased 


8  CAMPBELL'S   LECTURES. 

the  divine  wisdom  to  reveal  them,  and  as  some  of  the 
truths  are  explained  and  the  duties  recommended  in 
some  respect  incidentally,  as  time  and  circumstances 
have  given  the  occasion,  it  is  of  consequence  that  the 
theological  student  should  have  it  in  his  power  to  con- 
template them  in  dieir  natural  connexion,  and  thus  be 
enabled  to  perceive  both  the  mutual  dependence  of  the 
parts  and  the  symmetry  of  the  whole.  Arrangement, 
every  one  acknowledges,  is  a  very  considerable  help 
both  to  the  understanding  aijd  to  the  memory  ;  and  the 
more  simple  and  natural  the  arrangement  is,  the  greater 
is  the  assistance  which  we  derive  from  it.  There  are 
indeed  few  arts  or  sciences  which  may  not  be  digest- 
ed into  different  methods ;  and  each  method  may  have 
advantages  peculiar  to  itself;  yet  in  general  it  may  be 
affirmed,  that  that  arrangement  will  answer  best  upon 
the  whole,  wherein  the  order  of  nature  is  most  strictly 
adhered  to,  and  wherein  nothing  is  taught  previously, 
which  presupposes  the  knowledge  of  what  is  to  be 
explained  afterwards.  This  branch  of  study  I  call  the 
christian  system  ;  and  it  is  commonly  considered  as 
the  science  of  theology  strictly  so  called  ;  the  other 
branches,  however  indispensable,  being  more  pro- 
perly subservient  to  the  attainment  of  this,  than  this 
can,  with  any  propriety,  be  said  to  be  to  them. 

Nor  is  it  any  objection  either  against  holy  writ  on 
the  one  hand,  or  against  this  study  on  the  other,  that 
there  is  no  such  digest  of  the  doctrines  and  precepts 
of  our  religion  exhibited  in  the  Bible.  It  is  no  objec- 
tion against  holy  writ,  because  to  one  who  considers 
attentively  the  whole  plan  of  Providence  regarding  the 
redemption  and  final  restoration  of  man,  it  will  be  evi- 
dent, that  in  order  to  the  perfecting  of  the  whole,  the 


CAMPBELL'S   LECTURES.  9 

parts  must  have  been  unveiled  successively  and  by 
degrees,  as  the  scheme  advanced  towards  its  comple- 
tion. And  if  the  doctrines  to  be  believed  and  the 
duties  to  be  practised,  are  delivered  there  with  suffi- 
cient clearness,  we  have  no  reason  to  complain  ;  nor  is 
it  for  us  to  prescribe  rules  to  infinite  wisdom.  On  the 
other  hand,  it  is  no  objection  against  this  study,  or  the 
attempt  to  reduce  the  articles  of  our  religion  into  a 
systematic  form,  that  they  are  not  thus  methodically 
digested  in  the  Bible.  Holy  writ  is  given  us,  that  it 
may  be  used  by  us  for  our  spiritual  instruction  and 
improvement ;  reason  is  given  us  to  enable  us  to  make 
the  proper  use  of  both  the  temporal  and  the  spiritual  be- 
nefits which  God  hath  seen  meet  to  bestow.  The  con- 
duct of  the  beneficent  Father  of  the  universe  is  entirely 
analogous  in  both.  He  confers  liberally  the  materials 
or  means  of  enjoyment,  he  gives  the  capacity  of  using 
them ;  at  the  same  time  he  requires  the  exertion  of 
that  capacity,  that  so  the  advantages  he  has  bestowed, 
may  be  turned  by  us  to  the  best  account.  We  are 
then  at  liberty,  nay  it  is  our  duty,  to  arrange  the  doc- 
trine of  holy  writ  in  such  a  way,  as  may  prove  most 
useful  in  assisting  us,  both  to  understand  and  to 
retain  it. 

It  has  been  objected  more  plausibly  against  every 
attempt  of  reducing  the  principles  and  precepts  of 
religion  to  an  order,  which  may  be  called  merely 
human  and  artificial,  that  it  has  but  too  plain  a  ten- 
dency to  stint  the  powers  of  the  mind,  biassing  it  in 
favour  of  a  particular  set  of  opinions,  infusing  pre- 
judices against  what  does  not  perfectly  tally  with  a 
system  perhaps  too  hastily  adopted,  and  fomenting  a 
spirit  of  dogmatism  whereby  we  are  led  to  pronounce 
9 


10  CAMPBELL'S  LECTURES. 

positively  on  points  which  scripture  has  left  undecided, 
or  to  which  perhaps  our  faculties  are  not  adapted.  That 
this  has  often  been  the  consequence  on  the  mind  of  the 
systematic  student,  is  a  lamentable  truth,  which  expe- 
rience but  too  clearly  evinces.  On  inquiry,  however^ 
it  will  generally  be  found  to  have  arisen  not  so  much 
from  the  study  itself,  of  which  it  is  by  no  means  a 
necessary  consequence,  as  from  something  wrong  in 
the  manner  of  conducting  it.  Let  us  then,  like  wise 
men,  guard  against  the  abuse  without  renouncing  the 
use,  that  is,  without  relinquishing  the  advantage  which 
may  result  from  this  study  properly  pursued. 

And  the  more  effectually  to  guard  us  against  this 
abuse,  let  us  habitually  attend  to  the  three  following 
important  considerations.  First,  that  every  truth  con- 
tained in  divine  revelation,  or  deducible  from  if,  is  not 
conveyed  with  equal  perspicuity,  nor  is  in  itself  of 
equal  importance.  There  are  some  things  so  often, 
and  so  clearly  laid  down  in  scripture,  that  hardly  any, 
who  profess  the  belief  of  revealed  religion,  pretend  to 
question  them.  About  these,  there  is  no  controversy 
in  the  church.  Such  are  the  doctrines  of  the  unity, 
the  spirituality,  the  natural  and  moral  attributes  of 
God,  the  creation,  preservation  and  government  of  the 
world  by  him  ;  the  principal  events  in  the  life  of  Jesus 
Christ,  as  well  as  his  crucifixion,  resurrection  and  as- 
cension, the  doctrine  of  a  future  judgment,  heaven  and 
hell,  together  with  all  those  moral  truths  which  exhi- 
bit the  great  outlines  of  our  duty  to  God,  our  neigh- 
bour and  ourselves.  In  general  it  will  be  found,  that 
what  is  of  most  importance  to  us  to  be  acquainted 
with  and  believed,  is  oftencst  and  most  clearly  incul- 
cated ;  and  that,  as  we  find,  there  ai'c  degrees  in  be- 


CAMPBELL'S   LECTURES.  11 

lief  as  well  as  in  evidence,  it  is  a  very  natural  and  just 
conclusion,  that  our  belief  in  those  points  is  most 
rigorously  required,  which  are  notified  to  us  in  scrip- 
ture, with  the  clearest  evidence.  The  more  is  exacted 
Avhere  much  is  given,  the  less,  where  little  is  given. 
The  dogmatist  knows  nothing  of  degrees,  cither  in 
evidence  or  in  faith.  He  has  properly  no  opinions  or 
doubts.  Every  thing  with  him  is  either  certainly  true, 
or  certainly  false.  Of  this  turn  of  mind  I  shall  only 
say,  that  far  from  being  an  indication  of  vigour,  it  is 
a  sure  indication  of  debility  in  the  intellectual  powers. 

A  second  consideration  is,  that  many  questions  will 
be  found  to  have  been  agitated  among  theologians,  as 
to  which  the  scriptures,  when  examined  with  impar- 
tiahty,  cannot  be  said  to  have  given  a  decision  on 
either  side,  though  were  we  to  judge  from  the  mis- 
representations of  the  controvertists  themselves,  wc 
should  be  led  to  conclude,  that  contradictory  deci- 
sions had  been  given,  which  equally  favoured  both 
sides.  It  has  not  been  duly  attended  to  by  any  party, 
that  a  revelation  from  God  was  not  given  us,  to  make 
us  subtle  metaphysicians,  dextrous  at  solving  abstruse 
and  knotty  questions,  but  to  make  us  good  men,  to 
inform  us  of  our  duty,  and  to  supply  us  with  the  most 
plain  and  most  cogent  motives  to  a  due  observance  of 
it.  From  both  the  above  observations,  we  should 
learn,  at  least,  to  be  modest  in  our  conclusions,  and 
not  over  dogmatical  or  decisive,  in  regard  to  matters 
which  may  be  justly  styled  of  doubtful  disputation  or 
of  deep  research. 

The  third  consideration  is,  never  to  think  ourselves 
entitled,  even  in  cases  which  we  may  imagine  very 
clear,  to  form  uncharitable  judgments  of  those  who 


12  CAMPBELL'S   LECTmiES. 

think  difterently.  I  am  satisfied  that  such  judgments 
on  our  part  are  unwaiTantable  in  every  case.  Of  the 
truth  of  any  tenet  said  to  be  revealed,  we  must  judge 
according  to  our  abihties,  before  we  can  believe  ;  but 
as  to  the  motives  by  which  the  opinions  of  others  are 
influenced,  or  of  their  state  in  God's  account,  that  is 
no  concern  of  ours.  Our  Lord  Jesus  alone  is  ap- 
pointed of  God  the  judge  of  all  men,  and  are  we  pre- 
sumptuous enough  to  think  ourselves  equal  to  the 
office  and  to  anticipate  his  sentence  ?  "  Who  art  thou 
that  judgest  another  man's  servant  ?  To  his  own  mas- 
ter he  standeth  or  falleth."  When  Peter  obtruded 
upon  his  master  a  question  of  mere  curiosity,  and  said 
concerning  his  fellow  disciple  ;  "  What  shall  become 
of  this  man?"  he  was  aptly  checked  by  his  Lord,  and 
made  to  attend  to  what  nearly  concerned  himself, 
''  What  is  that  to  thee  ?  FoUov/  thou  me." 

Once  more.  It  h?ts  been  the  fate  of  religion,  from 
the  beginning,  to  meet  with  contradiction.  Not  only 
have  the  divinity  (and  consequently  the  truth)  of  the 
whole  been  controverted,  but  several  important  articles 
thereof  have  been  made  the  subject  of  disputation,  and 
explained  by  different  persons  and  parties  in  ways  con- 
tradictory to  one  another ;  therefore  that  the  student 
may  be  enabled,  on  this  momentous  subject,  to  dis- 
tinguish truth  from  error,  and  to  defend  the  former 
against  the  most  subtle  attacks  of  its  adversaries,  the 
patrons  of  the  latter ;  it  is  necessary  for  him,  to  be 
acquainted  with  theological  controversy^  which  is  the 
fourth  and  last  branch  of  the  theory  of  theology. 

I  would  not  be  understood  to  mean  by  this,  a  tho- 
rough knowledge  of  all  the  disputes  that  have  ever 
arisen  in  the  church.     Such  a  task  would  be  both 


CAMPBELL'S   LECTURES.  13 

endless  and  unprofitable.  Of  many  of  these,  it  is  suf- 
ficient to  learn  from  church  history,  that  such  questions 
have  been  agitated,  and  what  have  been  the  consequen- 
ces. To  enter  further  into  the  affair  will  be  found  a 
great  waste  of  time  to  little  purpose.  But  it  is  a  mat- 
ter of  considerable  consequence  to  us,  to  be  able  to 
defend  both  natural  and  revealed  religion  against  the 
attacks  of  infidels,  and  to  defend  its  fundamental  prin- 
ciples against  those,  who,  though  in  general  they  agree 
with  us  as  to  the  truth  of  Christianity,  are  disposed  to 
controvert  some  of  its  doctrines.  A  more  particular 
acquaintance  therefore  with  the  disputes  and  questions 
in  theology  of  the  age  and  country  wherein  we  live, 
and  with  the  distinguishing  tenets  of  the  diiferent  sects, 
with  which  we  are  surrounded,  is  necessary  to  the  di- 
vine, not  only  in  point  of  decency,  but  even  for  self 
defence. 

It  must  be  owned  at  the  same  time,  that  this  thorn}'" 
path  of  controversy  is  the  most  unpleasant  in  all  the 
walks  of  theology.  It  is  not  unpleasant  only,  but 
unless  trodden  with  great  circumspection,  it  is  also 
dangerous.  Passion,  it  has  been  justly  said,  begets 
passion,  words  beget  words.  It  is  extremely  diificult 
to  preserve  moderation,  when  one  is  opposed  with 
bigotry  ;  or  evenness  of  temper,  when  one  is  encoun- 
tered with  fury.  The  love  of  victory  is  but  too  apt 
to  supplant  in  our  breasts  the  love  of  knowledge,  and 
in  the  confusion,  dust  and  smoke,  raised  by  the  com- 
batants, both  sides  often  lose  sight  of  truth.  These 
considerations  are  not  mentioned  to  deter  any  of  you 
from  this  part  of  the  study,  but  to  excite  all  of  you  to 
come  to  it  properly  prepared,  candid,  circumspect, 
modest,  attentive,  and  cool.    It  has  been  trulv  and  in- 


14  CAMPBELL'S  LECTURES. 

geniously  observed,  that  the  ministers  of  religion  are 
much  in  the  same  situation  with  those  builders,  who  in 
rebuilding  the  walls  of  Jerusalem,  whilst  they  worked 
with  one  hand,  were,  on  account  of  their  enemies  from 
whom  they  were  continually  in  danger,  obliged  to  hold 
a  weapon  with  the  other. 

Let  it  here  be  remai'ked,  that  these  two  last  branches, 
the  christian  system  and  polemic  divinity,  though  per- 
fectly distinct  in  their  nature,  are  almost  universally 
and  very  comm odiously  joined  together  in  the  course 
of  study.  The  consideration  of  every  separate  article 
of  religion  is  aptly  accompanied  with  the  consideration 
of  its  evidence  ;  and  the  consideration  of  its  evidence 
necessarily  requires  the  consideration  of  those  objec- 
tions, which  arise  from  a  different  representation  of  the 
doctrine.  Thus  the  great  branches  of  the  theoretic 
part  of  this  profession,  though  properly  four  in  their 
nature,  are  in  regard  to  the  manner  in  which  they  may 
be  most  conveniently  learnt,  justly  reducible  to  three, 
namely  Scripture  Criticism^  Sacred  History ^^nd.  Theo- 
logical Controversy,  These  are  sufficient  to  complete 
the  character  of  the  theologian,  as  the  word  is  commonly 
understood ;  who  is  precisely  what  our  Lord  has  de- 
nominated "  a  scribe  instructed  unto  the  kingdom  of 
heaven,  who  can,  like  a  provident  householder,  bring- 
out  of  his  treasure,  new  things  and  old." 

But  even  what  is  sufficient  to  constitute  an  able 
divine,  is,  though  a  most  essential  part,  yet  not  all  that 
is  necessary  to  make  a  useful  pastor.  The  furniture 
has  been  pointed  out,  but  not  the  application.  In  the 
former,  we  may  say,  lies  the  knowledge  of  the  profes- 
sion, but  in  the  latter,  the  skill.  This  second  part  I 
intend  to  make  the  subject  of  another  discourse. 


CAMPBELL'S  LECTURES.  15 

But  before  I  conclude  the  present,  I  shall  beg  leave 
briefly  to  observe  to  you,  that  when  first  I  set  about 
composing  these  lectures,  I  was  in  some  doubt, 
whether  I  should  use  the  Latin  language  or  the  Eng- 
lish. I  weighed  impartially  the  arguments  on  both 
sides,  and  did  at  last,  I  think  with  reason,  determine 
in  favour  of  the  latter.  On  the  one  side  some  appear- 
ance of  dignity  pleaded  ;  on  the  other,  real  utility.  It 
may  be  said  to  draw  more  respect  to  the  profession  as 
a  literary  study,  that  the  tongue  employed  be  unknown 
to  the  vulgar.  On  the  other  hand  it  is  no  reflection  on 
the  proficiency  in  learning  which  you  my  hearers  may 
have  heretofore  made,  to  suppose,  that  not  being  so 
much  accustomed  to  the  use  of  Latin  as  of  your  moth- 
er-tongue, ye  should  not  with  the  same  quickness  and 
facility,  apprehend  what  is  conveyed  in  the  one,  as  what 
is  delivered  in  the  other.  It  is  not  barely  knowing  the 
words  and  the  construction  of  a  language,  that  will 
make  us  apprehend  it  with  perfect  readiness,  when 
spoken.  For  this  purpose  long  practice  is  necessary 
even  to  the  best  proficient.  For  so  powerful  is  the 
influence  of  habit  on  association,  that  even  when  a  per- 
son has  made  so  great  progress  in  the  language,  as  that 
he  can  hardly  ever  be  at  a  loss,  when  sufficiently  atten- 
tive, for  explaining  a  term  or  analysing  a  sentence,  yet 
if  his  opportunities  of  hearing  it  read  or  spoken  have 
not  been  frequent,  it  will  be  difficult  to  him,  for  any 
continuance,  to  give  the  necessary  attention.  A  man  is 
said  to  understand  a  tongue,  when  there  is  an  associa- 
tion or  mutual  attraction  established  in  his  mind  be- 
tween the  words  both  single  and  combined,  and  the 
ideas  they  are  intended  to  signify.  But  though  this 
connection  may  be  soon  establishedj  it  is  practice  only 


16  CAMPBELL'S  LECTURES. 

that  can  quicken  the  attraction,  and  as  it  were  smooth 
the  passage  from  the  one  to  the  other.  Wherever  this 
is  not  done,  attention  requires  too  much  effort  to  be  long 
supported.  PubUc  speakers,  even  when  their  language 
and  style  are  perfectly  familiar  and  perspicuous  to  their 
hearers,  find  considerable  difficulty  to  command  an  at- 
tentive hearing  for  half  an  hour,  especially  to  matters 
of  speculation ;  they  have  little  need  then,  if  I  may  be 
allowed  the  metaphor,  to  lay  an  additional  tax  on  at- 
tention, a  commodity  of  so  great  consequence  to  them, 
and  at  the  same  time  so  scarce.  Were  it  indeed  the 
custom,  that  in  all  the  previous  parts  of  education 
which  our  students  pass  through  before  they  enter  this 
hall,  the  lessons  were  given  in  Latin,  it  would  be  rea- 
sonable that  the  practice  should  be  continued  here. 
As  the  hearers  would  by  habit  be  perfectly  prepared, 
it  would  be  even  laudable  to  contribute,  by  continu- 
ing this  usage,  to  familiarize  them  to  a  language,  with 
which  every  man  of  science  ought  to  be  thoroughly 
acquainted.  But  as  the  case  is  different,  I  should 
think  it  unpardonable  to  sacrifice  the  profit  of  the  stu- 
dents to  the  parade  of  learning ;  or  to  waste  more  time 
in  composing,  to  no  other  end,  I  may  say,  but  to  ren- 
der the  composition  less  useful.  The  words  of  Doc- 
tor Burton,  both  in  relation  to  the  manner  of  conduct- 
ing the  theological  study,  and  to  the  language  proper 
to  be  employed,  are  so  much  to  my  purpose,  that  I 
shall  conclude  this  lecture  with  them.  The  passage  is 
in  Latin,  but  there,  is  a  great  difference  between  at- 
tending for  three  minutes  and  attending  for  thirty. 

Desideratur  specialis  aliqua  institutio,  quae  prophe- 
tarum  filios  ad  officium  pastorale  obeundum  aliquanto 
instnictiores  faciat.     Disciplina  scilicet  primitus  in- 


CAMPBELL'S   LECTURES.  17 

stituta,  pFo  temporum  superiorum  ratione,  figurae  et 
colons  ut  plurimum  scholastici,  ad  subtilis  cujusdam 
artilicii  ostentationem  potiu  squam  ad  iisus  communes 
comparata,  cxolevit.  Hinc  fit  ut  discipuli  nostri  ad 
operosa  systematum  disciplina  usque  adeo  abhorreant, 
ut  extra  ordinem  sine  duce  vagari  et  errare  irialint, 
quam  ex  prasscripto  sapere,  et  theologise  synopsin 
aliquam  praelibare ;  adeoque  sine  institutione  debita, 
sine  disciplina,  sine  exercitatione  prsevia,  uno  quasi 
impetu  facto,  ad  ofiicia  momenti  longe  gravissimi 
administranda  accinguntur.  Pr^eceptorem  idoneura. 
quserimus,  catecheticum  et  popularem,  qui  quicquid 
est  prseceptionum,  de  historia  universa  biblica,  evan- 
gelicis  dogmatibus  fidei,  proceptis  masralibus,  sive 
ethica  Christiana,  et  de  iis  quascunque  demum  in  ge- 
nere  homini  theologo  sunt  scitu  maxime  necessaria, 
sermone  non  Latino,  sed  vernaculo  proferat,  plenius 
atque  distinctius  a  catechumeno  percipiendum. 


LECTURE   II 


Oftlie  Practical  part  of  the  Theolog-lcal  Profession,  or  the  Duties  of  the 
Pastoral  Office. 

In  the  former  lecture,  on  the  nature  and  extent  of  the 
theological  profession,  I  observed,  that  when  consider- 
ed in  respect  of  the  end  it  was  intended  to  answer,  it 
might  properly  be  divided  into  two  parts,  the  theoretic 
and  the  practical.  The  one  supplies  us  with  what  is  call- 
ed the  science  of  theology,  the  other  instructs  us  how, 
by  a  proper  discharge  of  the  duties  of  the  holy  minis- 
try, to  employ  the  acquisitions  we  have  made  in  that 
science,  for  the  benefit  of  the  christian  people.  The 
first  part  I  have  already  briefly  considered,  subdivid- 
ing it  into  three  branches,  biblical  criticism,  sacred- 
history,  jind  systematic  or  polemic  divinity.  I  should 
now  proceed  to  the  consideration  of  the  second  part, 
the  practical,  which  regards  the  pastoral  office  in  par- 
ticular. « 

But  before  I  enter  on  this,  permit  me  only  further 
to  observe,  in  relation  to  what  was  the  subject  of  the 
preceding  discourse,  that  though  the  diflTerent  branches 
of  the  province  of  theology  have  not  perhaps  been  for- 
mally distinguished  and  enumerated  as  above,  yet  a 
sense  of  the  necessity  of  all  of  them  seems  to  have 
influenced  our  church-rulers  in  this  northern  part  of 


CAMPBELL'S   LECTURES.  IV 


the  island  in  the  excellent  regulations  they  have  esta- 
blished for  the  trial  of  candidates  for  the  office  of 
preacher,  as  well  as  for  that  of  the  ministr}^     That 
presbyteries  (to  whom  the  charge  of  licensing  preach- 
ers and  ordaining  pastors  is  in  our  church  committed) 
may  be  satisfied  of  the  talents  and  proficiency  of  every 
one  who  offers  himself  to  trial  for  this  sacred  service, 
they  must  follow  the  rules  laid  down  by  acts  of  assem- 
bly, v/hich  with  us  constitute  what  may  be  called  the 
ecclesiastical  statute-law.     First,  for  evincing  the  pro- 
gress he  has  made  in  biblical  criticism,  he  must  ex- 
plain and  analyse  a  passage  in  the  Hebrew  psalter, 
chosen  by  the  presbytery  and  prescribed  to  him  at  a 
former  meeting ;  he  must  explain  a  passage  in  the 
Greek  New  Testament  ad  aperturam  librL     He  must 
also  compose  and  read  a  critical  discourse  called  an 
Exercise  on  a  verse  or  two  of  the  latter,  given  him  as 
a  text  at  a  former  meeting.     The  passage  of  scripture 
selected  for  this  purpose  is  commonly  one  in  which 
there  is  some  difficulty,  and  about  the  meaning  of 
which  commentators  and  interpreters  have  been  divid 
ed.     For  their  satisfaction  in  regard  to  his  proficiency 
in  sacred  history,  the  second  branch  of  theological 
study  above  mentioned,  he  must,  in  a  Latin  Lecture 
called  a  chronological  discourse^  give  a  compendious 
narrative  of  the  most  memorable  events  of  an  ecclesias- 
tical nature,  which  have  happened  during  any  century, 
the  presbytery  shall  have  named ;  or  if  a  discourse  be 
not  required,  he  must    undergo   an  examination  in 
English  on  the  period  of  history  assigned  by  the  pres- 
bytery.    A  specimen  of  his  progress  in  the  first  part 
of  the  third  general  branch  mentioned  may  be  had, 
both  from  the  English  homily  on  a  subject  also  pre^ 


iiO  CAMPBFXL'S   LECTURES. 

scribed,  and  from  the  doctrinal  addition,  he  must  give 
to  the  critical  exercise.  And  of  his  advancement  in 
polemic  divinity,  which  is  the  other  part  of  that  branch, 
the  Latin  exegesis  on  a  controverted  question  named 
to  him  by  the  presbytery  is  manifestly  intended  as  a 
test.  The  questionary  trial  may  indeed  be  applied  to 
all  the  preceding  uses.  I  may  also  here  observe  by 
the  way,  how  attentive  our  ecclesiastical  legislature 
has  been  to  stimulate  the  young  divines  to  the  study 
of  the  learned  languages.  There  are  pieces  of  trial 
assigned,  as  has  been  observed,  with  the  express  vievv'- 
of  discovering  the  candidate's  knowledge  in  Hebrew 
and  Greek  ;  and  one  of  the  discourses  above  men- 
tioned must  be  composed  in  Latin.  Besides,  he  must 
be  prepared  for  defending  his  thesis,  that  is,  the  doc- 
trine maintained  in  the  exegesis,  extempore,  in  that 
language,  according  to  the  scholastic  rules  of  disputa- 
tions formerly  much  in  vogue,  if  any  person  present 
shall  think  proper  to  enter  the  lists  with  him.  It  mus^ 
be  owned,  that  since  the  ancient  method  of  disputa- 
tion by  syllogisms  in  mood  and  figure,  once  univer- 
sally practised  in  the  schools,  is  become  obsolete,  it 
rarely  or  never  happens  now,  that  one  chuses  to  as- 
sume the  task  of  impugning  the  doctrine  of  the  the- 
sis ;  so  entirely  is  the  syllogistic  method  of  disputing 
in  Latin,  once  thought  essential  to  all  the  branches  of 
academical  education,  now  abandoned,  in  all  our 
schools  and  colleges.  But  though  at  present,  there  is 
no  dispute  viva  voce,  on  the  subject,  the  exegesis  con- 
tinues to  be  composed  on  the  old  plan,  and  all  the  ar- 
guments are  cast,  in  one  or  other  of  the  moulds  with 
which  Aristotle's  Analytics  have  furnished  us.  The 
Other  tasks  appointed  to  be  prescribed,  namely,  the 


CAMPBELL'S   LECTURES.  21 

English  Lecture  or  exposition  of  a  portion  of  scrip- 
ture, and  the  popular  sermon  are  chiefly  intended  for 
trying  the  candidate's  abilities  in  instructing  and  per- 
suading, and  consequently  of  his  fitness  for  the  pulpit. 
But  this  belongs  to  the  practical  part  of  our  subject, 
which  comes  now  to  be  considered. 

The  duties  of  a  christian  pastor  may  all  be  com- 
prised  under  these  two  heads,  instructing  and  govern- 
ing. The  first  of  these,  from  the  different  ways  in 
which  the  people  may  be  instructed,  admits  a  subdi- 
vision into  two,  example  and  teaching.  With  regard 
to  the  first,  the  duties,  in  private  life,  of  every  chris- 
tian are  materially  the  same  with  those  of  the  minis- 
ter. Love  to  God  and  man  constitutes  the  sum  of 
duty  in  both.  For  this  reason  one  at  first  would  ima- 
gine, that  this  part  of  the  subject,  teaching  by  exam- 
ple, could  admit  nothing  particular,  on  account  of  the 
precepts  as  well  as  of  the  doctrines  of  religion  be- 
ing comprehended  under  the  third  branch  of  the  for- 
mer head,  the  christian  system.  But  as  the  conside- 
ration of  the  design  of  the  ministerial  office  affords  an 
additional  and  strong  obligation  to  the  observance  of 
every  christian  duty,  it  also  in  several  instances  ren- 
ders a  certain  delicacy  and  circumspection  necessary 
in  the  minister  of  religion,  which  as  in  others  it  is  not 
expected,  so  the  want  of  it  in  others  is  scarcely  at- 
tended to  or  blamed.  Every  office  too,  and  that  of 
the  ministry  among  the  rest,  hath,  in  respect  of  moral 
conduct,  its  advantages  and  its  temptations.  To  im- 
prove the  former,  and  to  guard  against  the  latter,  are 
matters  of  considerable  importance  in  every  station  ; 
and  will  infallibly  secure  the  assiduous  regards  of  that 
man,  who  is  ambitious  to  acquit  himself  honourably 


22  CAMPBELL'S   LECTURES. 

and  uprightly  of  the  trust  reposed  in  him.  And  'f 
this  holds  in  general  of  all  offices,  we  may,  on  many 
accounts,  justly  say,  that  these  are  objects,  which  de- 
mand a  more  special  attention  from  those,  whose  pur- 
pose it  is  to  enter  into  the  sacred  function.  This 
branch  of  my  subject  I  shall  call,  propriety  of  cha- 
racter ;  and  it  is  the  first  thing  which  claims  our  no- 
tice in  what  regards  the  pastoral  care.  More  of  our 
success  depends  on  the  observance  of  it,  than  the  gene- 
rality of  men  are  aware  of.  Under  this  also,  we  may 
comprehend  private  teaching,  as  occasion  offers,  in 
the  way  of  conversation,  in  visiting  sick  persons,  and 
others  ;  and  in  general,  all  that  regards  his  conduct  in 
the  world  as  a  man,  in  the  church  as  a  christian,  and  in 
his  parish  as  pastor. 

The  other  method  of  instructing  or  edifying  his 
people  is  by  the  proper  discharge  of  the  public  duties 
of  his  office,  especially  catechising,  preaching,  public 
worship,  and  the  administration  of  the  sacraments.  It 
must  be  owned,  that  by  the  two  particulars  last  men- 
tioned, a  great  deal  more  may  be  said  to  be  answered, 
than  barely  the  purpose  of  instruction.  They  are  also 
of  considerable  importance  in  what  concerns  the  go- 
vernment and  discipline  of  the  church.  But  as  I  would 
avoid  an  over-nice  distinction  into  parts  too  minute,  I 
choose  to  comprise  them  under  this  head,  and  to  style 
that  talent  which  is  of  the  utmost  consequence  for  the 
useful  discharge  of  all  the  duties  above  mentioned, 
christian  eloquence^  which  is  the  second  particular  to 
be  attended  to,  in  what  belongs  to  the  ministerial  func- 
tion. 

As  to  what  concerns  church  government,  which  is 
another  important  branch  of  the  duty  of  a  pastor,  es- 


CAMPBELL'S   LECTURES.  23 

pecially  in  a  constitution  like  ours,  wherein  not  only 
the  removing  of  scandals  is  committed  to  the  care  of 
ecclesiastical  judicatories,  but  wherein  they  are  also 
intrusted  with  the  licensing  of  preachers,  the  only  legal 
candidates  for  the  ministry,  the  ordination  of  minis- 
ters, and,  when  necessary,  the  suspension  also  and 
deprivation  of  preachers  and  ministers,  and  (at  least 
in  what  regards  the  executive  part)  the  supplying  of 
vacant  parishes,  beside  the  share  they  have  in  ecclesi- 
astical legislation  ;  this  comprehensive  article  may  most 
naturally  be  divided,  from  the  consideration  of  the  ob- 
ject, purity  of  manners,  and  a  succession  of  useful 
pastors,  into  these  two  branches,  church  discipline, 
and  ordination.  Under  the  last  of  these,  I  compre- 
hend not  only  what  is  strictly  included  under  that 
term,  but  also  whatever  is  preparatory  thereto,  in  the 
trying  and  licensing  of  probationers. 

Thus  the  four  particulars  that  are  principally  neces- 
sary to  be  understood  by  us,  that  we  may  be  qualified 
for  the  right  discharge  of  the  ministerial  office,  are, 
propriety  of  character,  pulpit  eloquence,  church  disci- 
pline, and  ordination. 

Beside  these,  there  is  indeed  a  part  of  the  office  of 
a  minister  in  this  country,  that  is  purely  of  a  civil 
nature,  derived  from  the  law  of  the  land,  and  quite 
extraneous  to  the  business  of  a  pastor,  which  in  strict- 
ness is  only  what  is  called  the  cure  of  souls.  By  this 
secular  branch,  I  mean,  the  power  with  which  presby- 
teries are  vested  by  the  legislature,  in  giving  decrees, 
after  proper  inquiry,  against  the  land-holders  concern- 
ed, or  heritors  as  we  more  commonly  term  them,  for 
the  repairing  or  the  rebuilding  of  churches,  manses, 
and  parochial  schools,  in  the  taking  trial  and  the  ad- 


24  CAMPBELL'S   LECTURES. 

mitting  of  schoolmasters,  in  the  allotting  of  glebes, 
and  perhaps  some  other  things  of  a  similar  nature. 
That  the  presbytery  in  these  matters  does  not  act  as 
an  ecclesiastical  court  is  evident,  not  only  from  the 
nature  of  the  thing,  but  from  this  further  considera- 
tion, its  not  being  in  these,  at  least  in  what  relates 
to  churches,  manses  and  glebes,  as  in  all  other  mat- 
ters, under  the  correction  of  its  ecclesiastical  superiors, 
the  provincial  synod  and  the  national  assembly,  but 
imder  the  review  of  the  highest  civil  judicatory  in  this 
country,  the  Court  of  Session. 

Another  kind  of  civil  power  committed  to  pres- 
byteries, is  the  power  of  presenting  (as  some  under- 
stand the  law)  to  vacant  parishes,  upon  the  devolution 
of  the  right,  by  the  patron's  neglecting  to  exercise  it 
for  six  months  after  the  commencement  of  the  vacancy. 
In  this  however,  our  ecclesiastical  ideas  and  our  poli- 
tical so  much  interfere,  that  the  power  of  issuing  out 
a  presentation  has  never  yet,  as  far  as  I  know,  been 
exerted  by  any  presbytery,  in  the  manner  in  which  it 
is  commonly  exerted  by  lay-patrons,  or  in  the  manner 
in  which  it  was  formerly  exerted  by  bishops  in  this  coun- 
try in  the  times  of  episcopacy,  or  in  which  it  is  at  present 
exerted  by  bishops  in  Ireland,  as  well  as  in  the  southern 
part  of  the  island.  Presbyteries  do  commonly,  I  think 
on  such  occasions,  consult  the  parish,  and  regulate 
their  conduct  in  the  same  manner,  as  though  patron- 
ages were  not  in  force  by  law.  I  should  perhaps  add 
to  the  aforesaid  list  of  particulars  not  properly  ecclesi- 
astical, the  concern  which  the  pastor  must  take  along 
with  the  heritors  and  elders  of  the  parish  in  the  ma- 
nagement and  disposal  of  the  public  charities,  also  the 
power  of  church-judicatories  in  appointing  contribu- 


CAMPBELL'S  LECTURES.  25 

tions  for  pious  uses  to  be  made  throughout  the  church- 
es withm  their  jurisdiction. 

The  conduct  of  a  minister  in  regard  to  the  few  cases, 
which  in  strictness  are  without  the  sphere  of  his  spi- 
ritual vocation,  is,  it  must  be  owned,  extremely  deh- 
cate,  and  not  the  less  so,  that  in  some  of  the  particulars 
enumerated,  as  in  what  regards  manses  and  glebes, 
he  will  naturally  be  considered  as  a  party,  from  the 
similarity  of  situation  in  which  they  all  are  placed,  in 
the  very  cause  in  which  he  must  act  in  the  character  of 
a  judge.  Whether  it  is  a  real  advantage  to  us  to  possess 
this  kip.d  of  secular  authority,  is  a  question  foreign  to  my 
present  purpose.  For  my  own  part  I  am  strongly  in- 
clined to  think,  that  if  the  legislature  had  made  proper 
provision  for  supplying  parishes  and  ministers  in  suffix 
cient  churches  and  manses,  by  means  of  the  civil  magis- 
trate only,  it  had  not  been  the  worse  for  us.  As  on 
the  one  hand,  we  should  have  been  freed  from  temp- 
tations to  partiality,  which  will  no  doubt  sometimes 
influence  our  judgment  as  well  as  that  of  other  men, 
so  on  the  other  hand,  we  should  have  been  freed  from 
the  suspicion  and  reproach  of  it,  from  which  the  strict- 
est regard  to  equity  and  right  will  not  always  be  suf- 
ficient to  protect  us.  And  in  a  character  on  the  pu- 
rity whereof  so  much  depends,  I  must  say  it  is  of  no 
small  consequence,  not  only  that  it  be  unbiassed  by 
any  partial  regards,  but  even  that  it  be  beyond  the  re- 
motest suspicion  of  such  a  bias. 

As  the  trust  however  is  devolved  upon  us  by  the 

constitution,  the  most  pertinent  question  is,  in  what 

manner  it  ought  to  be  discharged.     The  point  is  not 

considerable  enough  to  be  regarded  here  as  a  separate 

4 


26  CAMPBELL'S   LECTURES. 

branch  of  the  office,  though  it  is  of  so  peculiar  a  nature 
as  to  deserve  at  least  the  being  taken  notice  of.  Every 
judicious  person  will  admit  that  a  confusion  of  tempo- 
ral and  spiritual  jurisdiction  is  alike  repugnant  to  the 
principles  of  true  religion  and  to  those  of  sound  policy. 
The  more  sacredly  the  natural  limits  of  the  two  offices 
of  magistrate  and  pastor  are  preserved,  the  ends  of 
both  will  be  the  better  answered.     Each  indeed  has 
been   denominated  the  minister  of  God.    But  the  title 
is  applied  to  them  in  very  diffisrent  senses.  The  magis- 
trate is  the  minister  of  divine  justice,  the  pastor  is  the 
minister  of  divine  grace.     The  former  beareth  not  the 
sword  in  vain,  being  appointed  for  the  terror  of  evil 
doers.     The  weapons  of  the  latter  are  not  carnal  but 
spiritual.     The  motives  of  the  first  are  taken  from  the 
present  life  only,  of  the  second  principally  from  the 
future.     Whilst  the  one  employs  compulsion,  which 
affects  the  body,  the  other  sets  on  work  the  gentle 
powers  of  persuasion,  which  captivate  the  soul.     For 
my  own  part,  I  am  disposed  to  think,  that  there  is  not 
only  an  essential  difference,  but  even  a  repugnancy  in 
the   two  characters,  which  makes  that  they  cannot, 
without  injury  to  both,  be  blended  in  the  same  person, 
and  will  never  perfectly  be  made  to  coalesce.     It  cer- 
tainly more  becomes  the  preacher  of  the  gospel,  who 
is  by  his  office  the  messenger  of  peace,  to  act  the  part 
of  mediator  with  the  magistrate,  than  to  stand  forth  as 
the  avenger  of  secular  wrongs.    I  can  indeed  conceive 
such  a  degree  of  probity  in  a  human  society  as  to  su- 
persede the  necessity  of  all  compulsive  power.     I  can 
figure  to  myself  a  community  wherein  piety  and  hu- 
manity would  prove  sufficient  motives,  remorse  and 
shame  sufficient  checks,  a  thing  which  may  be  imagin- 


CAMPBELL'S   LECTURES.  27 

cd,  but  cannot  reasonably  be  expected  on  this  earth. 
But  even  in  such  a  society,  I  should  not  say,  that  the 
authority  of  the  magistrate  might  be  safely  lodged 
with  the  pastor,  but  that  the  virtue  of  the  people  ren- 
dered magistracy  itself  unnecessary  ;  for  of  this  power 
we  may  justly  say,  what  the  apostle  says  of  the  law,  that 
"  it  is  not  made  for  a  righteous  man,  but  for  the  law- 
less and  the  disobedient."  What  I  have  said  on  this 
article,  it  will  be  observed,  militates  chiefly,  if  not 
solely,  against  what  may  be  called  a  coercive  power  in 
the  ministers  of  religion,  either  direct,  by  seizing  the 
persons  and  distraining  the  goods  of  obnoxious  people, 
or,  which  in  my  judgment  is  still  worse,  an  indirect 
coercion,  by  employing  ecclesiastical  censures  as  the 
tools  for  effecting  the  same  worldly  purpose.  Thus 
much  only  by  the  way. 

I  now  return  from  what  will  be  thought  perhaps  a 
digression,  though  very  closely  connected  with  my 
subject,  and  of  considerable  importance  for  conveying 
a  just  idea  of  the  nature  of  this  sacred  charge.  All 
that  concerns  government  in  the  pastor  with  us,  in  re- 
lation to  discipline,  ordination  and  civil  rights,  may  be 
comprehended  under  this  general  title,  the  judicial 
capacity  of  the  minister ;  in  which  case  the  whole  of 
what  relates  to  the  pastoral  function,  may  be  branched 
out  into  these  three,  pulpit -eloquence^  purity  of  man- 
Tiers  in  private  life^  and  the  observance  of  propriety  in 
the  character  ofjudge^  both  in  ecclesiastic  matters  and 
in  civil. 

I  have  in  this,  and  the  preceding  discourse  given  a 
short  sketch  of  the  several  branches  of  study,  for  the 
better  prosecution  of  which  by  the  candidates  for  the 
ministry,  professorships  of  divinity  have  in  this  coun- 


28  CAMPBELL'S  LECTURES. 

try  been  instituted.  The  plan  you  see  is  very  large 
and  comprehensive.  To  do  justice  to  all  the  parts 
(and  all  of  them,  as  hath  been  observed,  are  of  impor- 
tance to  a  minister)  would,  even  though  the  utmost 
conciseness  were  attempted,  require  a  course  of  many 
years.  What  can  be  eifected  to  any  purpose  with  us, 
where  the  time  employed  in  the  study  is  commonly 
but  three  or  four  sessions,  and  where  the  attendance 
it\  general  is  so  irregular,  and  so  much  interrupted,  it 
would  be  difficult  to  say. 

But  whatever  relates  to  the  manner  in  which  it  will 
be  most  conducive  to  the  edification  of  the  students, 
to  treat  these  several  topics  from  this  place,  I  shall  re- 
serve as  a  subject  for  my  next  lecture. 


LECTURE    III. 


In  what  Manner  the  Branches  of  Theolog-y  above  mentioned  ought  to  be 

treated. 

In  the  two  preceding  lectures,  I  showed  at  some 
length  what  an  extensive  field  of  study  the  theological 
student  has  to  cultivate.  I  distributed  the  whole  into 
tw^o  principal  parts,  the  theoretical  and  the  practical. 
The  first  I  subdivided  into  three,  biblical  criticism,  sa- 
cred history,  and  polemic  divinity  ;  the  second  also  into 
thr^te,  pulpit-eloguence,  propriety  of  conduct  in  private 
life,  propriety  also  in  the  public  character,  or  the  judi- 
cial capacity,  which  a  minister  in  this  country,  and 
church,  is  called  to  act  in. 

It  was  reserved  as  the  subject  of  this  discourse,  to 
consider  in  what  manner  it  will  be  most  conducive  to 
the  edification  of  the  students  to  treat  from  this  place 
the  several  topics  above  mentioned.  I  acknowledge 
that,  for  my  own  part,  I  have  found  this  a  very  puz- 
zling question.  A  regular  attendance  for  four  winters 
is  the  utmost  that  we  are  entitled  to  expect  from  the 
same  set  of  students.  How  few  are  there,  compara- 
tively, from  whom  we  can  obtain  so  much  ?  Part,  you 
know,  are  coming,  and  part  are  going,  I  say  not,  every 
year,  but  every  month,  and  every  week,  and  every 
day.     I  might  justly  be  charged  with  a  faulty  insensi- 


30  CAMPBELL'S   LECTURES. 

bility,  if  I  did  not  acknowledge,  that  for  some  years 
past,  there  has  been  a  considerable  change  to  the  bet- 
ter in  this  respect,  and  that  the  endeavors,  which  have 
been  used  for  effecting  this  end,  have  not  been  entire- 
ly lost  labour.    But  after  all,  it  must  be  allowed,  there 
is  still  room  for  further  improvements.     Besides,  our 
sessions  are  short,  and  though  1  have  endeavoured  to 
make  the  most  of  them,  and  have  doubled  the  number 
of  meetings  for  my  own  lectures,  the  time  is,  after  all, 
but  little,  compared  with  the  work.     The  prelections 
I  am  to  give  shall  not  be  long ;  for  I  would  fain,  if 
possible,  avoid  being  tedious.     I  have  always  con- 
sidered it,  as  a  good  rule,  to  prefer  frequency  to  length 
in  the  instructions  that  are  given  to  youth.     Attention 
in  the  earlier  part  of  life,  especially  to  articles  of  sci- 
ence, \\  hich  afford  not  so  much  entertainment  to  the 
fancy,  as  matter  of  reflection  to  the  understanding,  is 
soon  cloyed ;  but  then,  after  a  little  respite,  it  is  soon 
recruited.     It  is  no  better  than  talking  to  the  deaf,  to 
discourse  to  hearers  whose  stock  of  attention,  and  con- 
sequently  of  patience,  is  exhausted.     For  this  reason, 
as  I  find  it  no  easy  task,  so  to  enliven  these  topics  as 
to  secure  a  patient  and  attentive  hearing,  beyond  the 
time  of  an  ordinary  sermon,  I  intend  that  these  lectures 
shall  not  often  fall  short  of  half  an  hour,  or  exceed 
three  quarters.     And  this,  I  am  hopeful,  will  not  be 
thought  immoderate  on  either  side.     But  to  retuni  to 
the  particular  branches  of  my  subject,  or  points  to  be 
discussed. 

Were  we  in  lecturing  to  confine  ourselves  entirely 
to  the  third  branch  of  the  first  general  head,  polemic 
divinity^  or  the  examination  of  the  several  parts  of  the 
christian  system,  together  with  the  controversies,  to 


CAMPBF.LL»S   LECTURES.  31 

which  every  one  of  these  has  given  occasion ;  would 
it  be  possible,  considering  the  shortness  of  our  ses- 
sions, a  great  part  of  which  must  be  employed  in  hear- 
ing  the  exercises  of  the  students,  to  finish,  even  in 
thrice  the  time  that  our  canons  require  the  students  to 
attend  us  (and  it  is  well  known  that  these  canons  have 
grown  into  disuse)  such  a  course  in  a  way  that  would 
be  accounted  satisfactory  ?  What  then  can  be  done, 
when  so  much  more  than  the  discussion  of  that  branch 
is  necessary,  absolutely  necessary,  for  answering  the 
end  of  this  profession  ?  Who  sees  not,  that  the  end  is 
not  so  much  to  make  an  acute  disputant  in  theology, 
as  to  make  a  useful  minister?  I  would  not  be  under- 
stood to  treat  contemptuously  a  talent  that  is  necessa- 
ry for  the  defence  of  truth ;  but  I  must  say,  that  in 
common  life,  where  there  is  one  occasion  of  exerting 
that  talent,  there  are  twenty  occasions  of  employing  the 
other  talents  necessary  for  the  right  discharge  of  the 
pastoral  function. 

As  then  the  consideration  of  the  other  branches  must 
occupy  a  part  of  our  time,  what  profitable  purpose,  it 
may  be  asked,  will  be  answered  by  some  detached 
discourses  on  a  very  few  particular  articles  of  divinity, 
the  most  that  the  same  students  will  ever  have  occa- 
sion to  hear  ?  Can  this  give  so  much  as  an  idea,  not 
to  say  the  knowledge,  of  the  harmony,  connection, 
and  mutual  dependance  of  the  several  parts  ?  Could  a 
student  in  architecture,  for  instance,  ever  acquire,  I 
say  not  skill,  but  what  would  be  necessary  to  form  a 
taste  in  that  noble  and  useful  art,  by  having  occasion, 
to  hear  a  few  detached  prelections,  at  one  time  per- 
haps on  the  Ionic  scroll,  and  the  manner  of  formings 
it,  at  another  on  the  Doric  triglyphs,  at  another  on  the 


32  CAMPBELL'S   LECTtTRES. 

foliage  of  the  Corinthian  capital  ?  Many  such  learned 
and  elaborate  discourses  might  he  hear  on  the  beauty 
and  effect  of  particular  ornaments  and  litde  parts  of  an 
edifice,  without  ever  attaining  an  ability  of  judging  of 
the  symmetry  of  the  whole,  and  of  the  proportions 
which,  in  order  to  produce  the  best  effect  in  respect 
both  of  elegance  and  of  use,  the  great  and  constituent 
members  ought  to  bear  to  one  another.  Yet  without 
this  he  would  remain  totally  ignorant  of  the  art  all  the 
while.  Now  it  is  certain,  that  all  the  knowledge  ne- 
cessary for  the  attainment  of  that  art,  may,  when  com- 
pared with  the  christian  theology,  be  comprised  in  a 
very  small  compass. 

Is  then  so  important  a  branch  as  controversial  the- 
ology to  be  overlooked  altogether  ?  If  not,  in  what 
manner  is  it  to  be  treated,  that  the  end  may  best  be 
answered  ?  It  is  not  to  be  overlooked ;  but  in  what 
manner  it  ought  to  be  conducted  with  us,  (all  circum- 
stances considered)  is  a  question,  which  it  is  much 
more  difficult  to  answer.  In  the  digest  that  might  be 
made  of  the  articles  of  the  christian  system,  of  the  dis- 
putes that  have  arisen  out  of  these  articles,  and  of  the 
arguments  that  have  been  or  might  be  produced  in 
support  of  controverted  truths  and  in  confutation  of 
pernicious  and  plausible  errors,  if  it  were  possible,  as 
it  is  not,  to  give  such  a  digest  in  the  time  to  which 
we  are  limited ;  hardly  any  thing  very  new  or  deserv- 
ing the  pains  on  the  one  part,  or  the  attention  on  the 
other,  which  it  would  certainly  cost,  could  be  offered 
by  us.  We  should  be  laid  under  the  necessity  of  giv- 
ing at  best  but  a  very  indisthict  compilation  (because 
far  too  much  abridged)  from  the  topics  and  arguments 
Avhich  have  been,  over  and  over,  fully  treated  by  con. 


CAMPBELL'S   LECTURES.  33 

troversial  writers.  In  so  ample  a  field,  therefore,  I 
say  not  the  best  thing  we  can  do,  but  the  only  thing 
we  can  do  to  any  purpose,  is  to  give  some  direc- 
tions, first,  as  to  the  order  in  which  the  student  ought 
to  proceed  in  his  inquiries,  and  secondly,  as  to  the 
books  and  assistances  which  he  ought  to  use.  If 
these  directions  are  properly  attended  to  and  follow- 
ed, it  might  be  hoped,  by  the  right  improvement  of 
his  leisure  hours  (and  without  this  improvement  the 
lectures  of  divinity  schools  will  be  of  no  significance) 
that  a  competent  knowledge  might  in  a  little  time  be 
attained ;  and  that,  both  of  all  the  essential  articles  of 
tlie  christian  system,  and  of  all  the  principal  contro- 
versies that  have  arisen  concerning  them. 

The  same  observations  nearly  might  be  made  in  re- 
lation to  the  second  branch  of  the  same  general  head-, 
the  sacred  history.     Indeed  in  some  other  universities, 
this  is  made  a  separate  profession.     When  that  is  the 
case,  the  professor  of  divinity  hath  scope  doubtless, 
for  making  greater  progress  in  the  other  branches  of 
the  theological  studies.     But  for  my  part,  I  am  not  of 
opinion,  that  attending  what  are  commonly  called  his- 
torical lectures,  that  is,  an  abridgment  of  history  dis- 
tributed into  lectures,  whether  the  subject  be  sacred 
or  civil,  is  the  best  way  of  acquiring  a  sufficiency  of 
knowledge  in  this  branch.     I  see  many  disadvantages 
it  has,  when  compared  with  reading  well  written  his- 
tories, but  know  not  one  advantage.     Were  such  a 
method  however  more  advantageous,  when  sufficient 
time  is  given  for  prosecuting  it,  than  in  my  judgment 
it  is,  it  would  not  answer  with  us.     Your  whole  at- 
tendance here  would  not  be  sufficient  for  attaining  a 
competency  of  knowledge  on  this  article  ;  though  it 
5 


34  CAMPBELL'S   LECTURES. 

were  the  only  subject  ye  were  to  be  instructed  in  from 
this  chair  ;  and  though  ^ve  were  to  treat  it  in  the  most 
compendious  manner  possible.  Is  this  branch  then 
to  be  omitted  ?  By  no  means.  But  all  that  with  pro- 
priety can  be  effected  by  us  is,  to  convey  some  notion 
of  the  nature  and  origin  and  essential  parts  of  this  spe- 
cies of  history,  to  trace  as  briefly  as  possible  the  latent 
springs  of  the  principal  changes,  with  which  the  eccle- 
siastical history  in  particular  presents  us ;  and  as  on 
the  last  mentioned  article,  to  offer  suitable  advices  to 
the  student,  first  as  to  the  order  in  which  he  ought  to 
proceed  in  the  acquisition  of  this  necessary  branch  of 
knowledge  ;  secondly  as  to  die  books  and  assistances 
which  he  ought  to  use. 

As  to  the  only  remaining  branch  of  the  same  gene- 
ral head,  biblical  criticism^  it  will  require  to  be  man- 
aged in  a  different  manner.  It  is  for  this  reason  I  here 
mention  it  last,  notwithstanding  that  I  gave  it  the  first 
place  in  the  enumeration  of  the  parts  into  which  the 
theory  of  theology  may  properly  be  divided.  When 
I  speak  of  biblical  criticism  as  a  very  considerable 
branch  of  the  study  incumbent  on  every  divine,  I 
would  not  be  understood  to  mean  an  acquaintance  with 
many  of  the  commentators,  who  have  criticised  upon 
the  sacred  text,  but  principally  the  acquisition  of  some 
general  canons  in  scriptural  criticism,  especially  the 
criticism  of  the  New  Testament,  by  which  we  ma}^ 
often  be  enabled  both  to  judge  without  the  aid  of  com- 
mentaries, and  when  we  shall  think  it  proper  to  use 
that  aid,  to  decide  between  contradictory  comments. 
Now  though  all  the  first  principles  of  criticism  on  the 
style  and  idiom  of  scripture  are  perhaps  to  be  found 
scattered  in  an  almost  endless  variety  of  volumes,  writ« 


CAMPBELL'S   LECTURES.  35 

ten  on  the  subject  of  the  christian  religion,  they  are  not 
to  be  collected  from  these  without  the  utmost  labour 
and  difficulty.  The  most  of  our  commentaries,  it 
must  be  owned,  arc  too  bulky  for  the  generality  even 
of  theological  students.  And  we  are  sorry  to  add  (but 
it  is  a  certain  flict)  that  in  several  of  these  commenta^ 
ries,  what  is  of  little  or  no  significancy  so  immoderate- 
ly preponderates  what  is  really  valuable,  that  we  may 
almost  say  of  them,  as  Bassanio  in  the  play  says  of  Gra- 
tiano's  conversation,  *'  They  speak  an  infinite  deal  of 
nothing.  Their  reasons  are  as  two  grains  of  wheat  hid 
in  two  bushels  of  chaff,  you  shall  seek  all  day  ere  you 
fnid  them,  and  -when  you  have  them  they  are  not  woitli 
the  search."  To  lay  down  therefore  proper  canons  of 
sacred  criticism,  to  arrange  them  according  to  their 
comparative  merit,  so  that  we  may  readily  apprehend 
the  way  in  which  they  are  to  be  applied,  must  be  a 
very  useful  labour  to  all  in  general,  but  of  particular 
consequence  to  the  young  student.  It  is  the  more  so, 
because  could  we  once  arrive  at  being  adepts  in  the 
critical  science,  the  help  of  the  commentator  would 
be  much  more  rarely  needed ;  we  should  serve  as 
commentators  to  ourselves. 

Allow  me  to  add,  that  this  study  is  the  more  neces- 
sary in  a  protestant  divine,  for  two  reasons.  The  first 
is,  because  the  Bible  is  acknowledged  by  such  to  be 
the  foundation,  from  which  alone  all  that  is  necessary 
both  to  be  believed  and  to  be  practised  by  the  chris- 
tian may  be  learnt.  Whatever  therefore  is  subservi- 
ent to  the  elucidating  of  the  sacred  pages,  must  be  of 
the  utmost  consequence  to  him.  The  case  is  very 
diflPerent  with  the  Romanist,  \vho  assigns  to  tradition, 
to  the  fathers,  to  councils,  and  to  popes,  an  authority 


36  CAMPBELL'S  LECTURES; 

at  least  co-ordinate  with  that  of  the  scriptures.  The 
second  reason  is,  the  right  of  private  judgment  which 
is  as  strenuously  maintained  by  all  consistent  protes- 
tants,  as  it  is  denied  by  papists.  This  makes  it  the 
duty  even  of  private  christians  to  devote  part  of  their 
time  to  the  study  of  the  divine  oracles,  but  much  more 
does  it  render  it  the  duty  of  those,  who  are  appointed 
to  be  the  instructers  of  the  christian  people.  I  intend 
therefore  to  enter  more  particularly  into  this  branch  of 
the  subject ;  and  the  rather,  as  by  means  of  this  pro- 
perly understood  and  improved,  the  young  student 
may  be  enabled  to  enter  into  the  spirit  and  sentiments 
.of  the  inspired  writers,  and  may  not  be  led  to  receive, 
by  a  kind  of  implicit  faith,  the  whole  system  of  christian 
institutes  from  the  dogmas  and  decisions  of  some  fa- 
vourite chief  or  leader.  This  method,  though  but  too 
commonly  practised,  is  unworthy  the  name  of  a  protes- 
tant  divine,  who  by  his  profession,  not  only  asserts  the 
rights  of  private  judgment,  but  denies  all  claim  to  infal- 
libility in  any  man  or  body  of  men. 

So  much  for  the  manner  wherein,  consistently  with 
the  time  to  which  we  are  limited  and  the  multiplicity 
of  things  to  be  attended  to,  the  three  branches  of  the 
first  head,  to  wit,  polemic  theology,  sacred  history  and 
biblical  criticism,  may  most  profitably  by  treated  here. 
I  purpose  next  to  consider  in  what  manner  we  ought  to 
treat  the  three  articles  of  the  second  head,  relating  to  the 
pastoral  care,  which  are,  pulpit  eloquence,  propriety  of 
conduct  in  private  life,  propriety  likewise  in  wdiat  re- 
gards our  judicial  capacity,  which  will  finish  the  outline 
of  the  whole  scheme  or  course  of  study  intended. 

First  as  to  pulpit  eloquence^  it  is  evident  that  in  this 
particular,  a  considerable  portion  of  the  talents  requir- 


CAMPBELL'S  LECTURES.  37 

cd  in  the  preacher,  are  such  as  are  necessary  to  him  in 
common  with  every  other  orator.  The  study  of  ora- 
tory therefore,  in  the  hirgest  acceptation  of  the  word, 
to  every  one  who  purposes  to  appear  in  the  character 
of  a  pubUc  speaker,  is,  though  not  so  much  attended 
to  as  it  deserves,  of  considerable  consequence.  This 
we  are  warranted  to  affirm,  whatever  he  intends  to 
make  the  scene  of  his  public  appearances,  whether  it 
be  the  senate,  the  bar,  or  the  pulpit.  Now  what  the 
preacher  ought  to  have  in  common  with  other  and  very 
different  professions,  it  cannot  be  expected,  that  in  a 
divinity  school  we  should  treat  particularly.  We  do 
not  therefore  propose  from  this  place  to  give  an  insti- 
tute of  rhetoric,  though  it  will  not  be  improper  to  give 
some  directions,  in  relation  to  the  reading  both  of  the 
ancient  and  of  the  modern  authors,  whence  the  know- 
ledge of  the  subject  may  be  had.  By  a  proper  appli- 
cation to  these,  the  student  will  be  enabled  not  only  to 
attain  a  justness  of  taste  in  this  noble  art,  but  also  to 
familiarize  himself  to  the  several  tropes  and  figures  of 
elocution,  and  to  acquire  a  readiness  in  applying  the 
various  rules  of  composition. 

But  as  there  are  several  things,  which  the  christian 
orator  has  in  common  with  the  other  orators  above 
mentioned,  there  are  several  things  also,  highly  worthy 
of  his  attention,  which  in  the  species  of  eloquence  ap- 
propriated to  the  pulpit,  are  peculiar.  Indeed  all  the 
kinds  mentioned  differ  in  many  respects  from  one 
another ;  but  the  last  differs  much  more  from  both  the 
former,  than  either  of  these  differs  from  the  otiier. 
Those  differences  which  give  such  a  variety  of  modi- 
fications to  eloquence,  are  originally  founded  in  the 
character  to  be  sustained  by  the  speaker,  or  in  that  of 


38  CAMPBELL'S   LECTURES. 

the  hearers,  or  in  the  subject  of  discourse,  or  in  the 
particular  occasion  of  speaking,  or  in  the  effect  intend- 
ed to  be  produced.  They  may  resuh  from  one,  more, 
or  all  of  these.  Now  what  the  preacher  has  pecu- 
liar in  any  of  the  above  mentioned  respects,  and  the 
influence  that  such  peculiarity  ought  to  have,  will, 
with  the  justest  reason,  require  a  more  particular  dis- 
cussion here.  It  is  requisite  on  a  double  account ;  first, 
it  touches  directly  that  species  of  oratory  with  which 
alone  we  are  concerned,  the  oratory  of  the  pulpit; 
secondly,  this  is  a  species  of  which  we  can  learn  less 
from  books,  than  we  can  learn  of  any  other  species. 
Yet  even  on  this  point,  as  ye  may  well  judge  from  the 
glimpse  ye  have  already  gotten  of  the  plan  we  mean  to 
follow,  we  shall  be  under  a  necessity  of  being  much 
more  superficial,  than  would  best  suit,  either  with  our 
inclination  or  with  your  profit. 

The  second  thing  relating  to  the  pastoral  care  which 
was  mentioned  as  a  branch  of  our  intended  plan,  is  to 
consider  what  is  necessary  in  respect  of  conduct  for 
maintaining  that  propriety  of  character y  which  by  the 
common  sense  of  mankind  is  understood  to  suit  the 
office  of  a  minister  of  religion,  and  which  in  all  human 
probability  will  serve  best  to  insure  the  success  of  his 
ministrations.  It  was  observed  already,  that  the  office 
of  the  ministry,  like  eveiy  other,  has  its  peculiar  ad- 
vantages and  its  peculiar  temptations.  With  regard 
to  both,  I  shall  consider,  first,  what  those  virtues  are, 
of  which  the  very  business  of  a  christian  pastor  requires 
in  particular  the  cultivation  and  exertion ;  secondly, 
what  those  vices  arc,  which  in  a  more  especial  manner 
tend  to  obstruct  his  success  ;  thirdly,  what  those  evils 
are,  to  which  his  very  occupation  itself  may  be  said  in 


CAMPBELL'S  LECTURES.  39 

some  respect  to  expose  him.  On  these  things  I  shall 
be  the  more  particular,  both  as  they  are  of  the  utmost 
consequence,  and  as  they  have  been  hitherto  much 
overlooked.  These  will  give  occasion  to  canvass  some 
of  the  most  delicate  questions  that  can  be  moved  in 
regard  to  the  ministerial  deportment.  The  questions 
I  mean,  are  such  as  concern  christian  zeal,  matters  of 
oifence,  the  love  of  popularity  and  some  others,  on 
which  it  is  often  very  difficult  both  to  discern  the  just 
boundai'ies,  and  so  to  confine  ourselves  within  them, 
as  not  to  transgress  either  by  excess  or  by  defect.  We 
may  justly  say  that  no  where  docs  the  rule  of  the  poet 
hold  more  invariably  than  here, 

Est  modus  in  rebus,  sunt  certi  denique  fines 
Qiios  ultra  citraque  nequit  consistere  rectum. 

The  third  and  last  branch  of  this  general  head  is 
what  properly  regards  the  public  character  or  judicial 
capacity  of  the  minister.  The  manner  in  which  ^vc 
propose  to  treat  this  topic,  may  in  a  great  measure  be 
discovered  from  what  has  been  already  said  of  the  dif- 
ferent articles  comprehended  under  it.  These  are 
three,  discipline,  ordination  and  civil  rights.  It  will 
be  proper  to  consider  each  of  these  separately  ;  thougli 
it  will  not  be  necessary  on  such  articles  to  discourse 
very  copiously.  If  the  principles  by  which  in  all  these 
particulars  our  procedure  ought  to  be  directed,  are  laid 
down  and  explained,  a  great  deal  must  be  left  to  expe- 
rience, and  to  that  acquaintance  with  rules  and  forms, 
in  which  time  and  practice  alone  can  perfect  us. 

I  have  now  laid  before  you  in  this  and  the  two  pre- 
ceding discourses  the  ground  work  of  my  intended 
plan  of  teaching.  I  lune  shown  what  are  the  principal 


40  CAMPBELL'S  LECTURES. 

branches  in  the  study  of  theology,  both  of  the  theoretic 
part  and  of  the  practical.  I  have  also  explained  to  you 
the  method  in  which  I  propose  to  treat  the  several 
branches  enumerated ;  being,  if  not  absolutely  the  best 
that  might  be  devised,  the  best  that  in  my  judgment 
can  be  adopted  in  our  circumstances,  and  that  which 
upon  the  whole,  considering  the  disadvantages  to  which 
we  are  subjected,  will  conduce  most  to  the  improve- 
ment of  my  hearers.  At  the  same  time,  I  must  declare, 
that  I  do  not  so  entirely  confine  myself  to  the  method 
here  suggested,  as  not  to  admit  any  alteration,  which 
on  maturer  reflection,  I  shall  judge  to  be  an  improve- 
ment. 

What  I  have  to  offer,  in  regard  to  the  conduct  which 
you  my  hearers  ought  to  pursue,  and  the  character  as 
students  which  ye  ought  to  maintain,  that  ye  may  pro- 
fitably prosecute  this  important  study,  I  reserve  for  the 
subject  of  my  next  prelection. 


LECTURE   IV. 


Of  the  Conduct  which  Students  of  Divinity  ouglit  to  pursue. 

Having  in  the  three  former  lectures  pointed  out  the 
principal  branches  both  of  the  theory  of  theology,  and 
of  the  ministerial  charge  ;  and  having  explained  to  you 
the  method  in  which  I  propose  to  treat  both  parts  of 
that  course,  I  now  proceed,  as  I  signified  on  the  last 
occasion  I  had  of  speaking  from  this  chair,  to  offer  my 
sentiments  in  regard  to  the  conduct,  which  you  my 
hearers  ought  to  pursue,  and  to  the  character  as  stu- 
dents which  ye  ought  to  maintain  that  ye  may  pro- 
fitably prosecute  this  important  study. 

The  scheme,  of  which  I  have  given  you  an  outline, 
I  would  fain,  if  possible,  adjust  in  such  a  manner,  as 
that  it  may  be  completed  in  four  sessions  at  the  most. 
My  reason  for  limiting  it  to  this  number  of  sessions, 
is  obviously  that  the  greater  part  of  the  students  may 
have  occasion,  if  they  will,  to  hear  the  whole.  No 
doubt  by  extending  it  to  six  times  as  many,  I  might 
make  the  course  more  perfect;  but  of  what  conse- 
quence would  that  be,  if  it  were  thereby  rendered  less 
useful  ?  And  less  useful  it  must  be,  if  but  a  small  por- 
tion of  it  can  be  received  by  the  same  set  of  hearers. 
Admit  that,  on  the  other  hand,  a  few  who  live  in  this 
city  and  neighbourhood  should  honour  us  with  their 
6 


42  CA^IPBELL'S  LECTURES. 

attendance  for  a  longer  period  ;  if  the  instructions  to  be 
given  are  of  real  consequence,  it  will  hardly  be  thought 
presumptuous  to  affirm,  that,  considering  the  slipperi- 
ness  of  most  people's  memories,  and  the  length  of  an 
interval  of  four  years,  those  few  will  not  altogether  mis- 
spend their  time  in  hearing  them  repeated.  When  the 
method  of  teaching  is  almost  entirely  by  a  course  of 
lectures,  unaccompanied  with  any  lessons  to  be  got  by 
heart,  there  are  very  few  learners,  on  whose  minds  a 
single  hearing  will  make  an  impression  sufficiently 
strong  and  durable.  I  would  have  you  to  remember, 
gentlemen,  that  it  is  little,,  extremely  little,  that  I,  or 
any  professor  of  divinity,  can  contribute  to.  your  in- 
struction, if  you  yourselves  do  not  strenuously  co-ope- 
rate to  promote  this  end.  The  most  that  we  have  to 
do,  is  to  serve  as  monitors  to  you,  to  suggest  those 
things  which  may  be  helpful  for  bringing  and  keeping 
you  in  the  right  track  of  study,  and  thus  for  prevent- 
ing you,  as  much  as  possible,  from  bestowing  your 
time  and  pains  improperly.  Your  advancement  will, 
under  God,  be  chiefly  imputable  to  your  own  diligence 
and  application.  Students  of  divinity  are  commonly, 
against  the  time  they  enter  the  theological  school,  ar- 
rived at  those  years  of  maturity,  when  cool  reflection 
begins  to  operate,  when  a  sense  of  duty,  a  regard  to 
character,  and  an  attention  to  interest  rightly  under- 
stood, prove  the  most  powerful  motives.  And  if  there 
be  any  here,  with  whom  these  motives  have  no  weight, 
it  is  a  misfortune  we  cannot  remedy.  We  can  only 
say  to  such,  and  we  do  it  most  sincerely,  that  their  at- 
tendance in  this  place  will  be  to  little  purpose,  that  it 
were  much  better  for  themselves,  and  probably  for  the 
public,  that  they  would  employ  themselves  somewhere 


CAMPBELL'S  LECTURES.  43 

^^Ise.  Ye  cannot  here  be  considered  as  school-boys. 
We  claim  no  coercive  power  over  you  of  any  kind. 
Our  only  hold  of  you  is  by  persuasion.  And  for  at- 
taining this  hold,  our  only  dependence  is  on  your  own 
discernment  and  discretion.  We  proceed  on  the  sup- 
position, that  ye  are  not  only  willing,  but  even  anxious, 
to  learn  something  every  day,  by  which  ye  may  advance 
in  fitness  for  the  great  end  in  view. 

Will  it  be  pleaded  on  the  other  side,  that  there  is  no 
knowledge  to  be  learnt  in  a  divinity  school  which  may 
not  be  learnt  out  of  it?  Passing  what  may  justly  be 
lu'ged  in  opposition  to  this  plea,  on  the  advantages  re- 
sulting from  both  example  and  practice  in  the  differ- 
ent exercises,  which  hardly  any  reading  can  supply  > 
and  admitting  it  in  the  fullest  extent,  in  which  any 
reasonable  person  will  desire,  it  ought  to  be  remarked, 
that  the  same  objection  lies  against  all  schools  and  col- 
leges whatever.  There  are  few  difficulties,  in  the  way 
of  science,  which  eminent  natural  abilities  accompani- 
ed solely  with  assiduous  application  will  not  surmount. 
But  what  then  ?  Such  extraordinary  talents  fall  not  to 
the  lot  of  one  of  a  thousand.  It  is  not  with  geniuses, 
but  with  understandings  of  the  middling  rate,  that  we 
are  chiefly  concerned.  Besides,  even  where  there  arc 
.  uncommon  talents,  which  by  their  own  native  force  arc 
capable  of  conquering  difficulties  insuperable  to  ordi- 
nary and  unassisted  minds,  yet  even  of  such  luicom- 
mon  geniuses  we  may  truly  say,  that,  with  proper 
assistance,  the  same  difficulties  would  have  been  sur- 
mounted by  them  more  easily  and  in  shorter  time.  Ye 
may  travel  through  a  country,  where  ye  never  were 
before,  though  there  be  no  person  in  your  company 
that  knows  any  better  than  yourselves,  the-  regions  ye 


4.4  CAMPBELL'S  LECTURES. 

have  to  traverse,  or  the  cities  ye  have  to  visit,  or  the 
objects  most  worthy  of  attention  ye  have  to  observe. 
But  surely  ye  must  acknowledge  that  it  would  be  au 
immense  advantage  to  be  accompanied  in  travelling  by 
one  who  is  well  acquainted  with  the  country,  with 
every  province  in  it  and  every  considerable  town,  who 
could  bring  you  to  every  place  and  every  object  that 
"were  deserving  of  your  notice,  and  conduct  you  by 
those  roads  which  would  present  you  with  the  most 
extensive  prospects.  With  such  an  assistant  and  fel- 
low traveller,  it  cannot  be  doubted,  but  ye  might  ac- 
quire more  useful  knowledge  of  the  country  and  of  the 
people  in  a  month,  than  ye  could  otherwise  do  in  a 
vear.  And  it  must  be  owned,  that  the  use  of  a  divi- 
nity-school  is  but  ill-answ^ered,  if  the  study  be  not,  by 
its  means,  at  least  facilitated  to  the  learner.  A  pro- 
fessor of  divinity,  if  he  does  not  usurp  what  he  has  no 
title  to,  claims  no  advantage  over  a  student  but  that 
w  hich  years  and  experience  have  given  him  ;  an  advan- 
tage, in  which  the  student  in  time,  if  it  is  not  his  own 
fault,  may  be  his  equal,  perhaps  his  superior.  We 
demand  no  attention  from  you,  but  such  as  an  expe- 
rienced mariner  would  be  entitled  to  from  those  who 
are  setting  out  on  their  first  voyage. 

And  here  I  cannot  help  observing,  that  in  the  way, 
in  which  attendance  in  the  divinity  school  is  still  given 
by  some  of  our  students,  very  little  can  be  expected 
from  it.  I  know  the  excuse  that  is  generally  produced 
by  students  for  their  great  deficiency  in  this  respect. 
They  are  engaged  in  other  business,  some  as  precep- 
tors in  private  families,  others  in  teaching  schools.  But 
are  excuses  like  these  admitted  in  students  as  a  suffi- 
cient reason  for  absenting  themselves  from  the  inferior 


CAMPBELL'S  LECTURES.  46 

classes  ?  Is  their  attendance  in  these  dispensed  with  by 
the  master  for  the  greater  part  of  the  philosophy - 
course  ?  On  what  a  miserable  footing  would  our  uni- 
versity education  stand,  if  such  a  plea  as  this  were  to 
be  received  as  a  sufficient  apology,  and  if  such  a  sham 
attendance,  as  is  sometimes  given  here  by  students, 
were  enough  to  entitle  our  young  coUegiates  to  aca- 
demical degrees  ?  Every  person  of  discernment  must 
perceive,  that  on  such  a  plan  of  procedure,  our  colleges 
would  quickly  go  to  wreck,  and  our  schools  be  shut 
up,  because  they  would  infallibly  lose  all  credit  and 
utility.  Now  I  would  fain  be  informed  what  valid 
reason  can  be  produced,  why  this  plea  should  rather 
be  admitted  here  ?  Is  any  branch  of  philosophy  of 
equal  importance  to  one  who  is  intended  for  the  minis- 
try, as  those  branches  of  theology  are,  which  wc  have 
shown  to  be  immediately  connected  with,  and  prepara- 
tory to  the  sacred  function?  Or  is  it  fit  that  there 
should  be  less  caution  in  regard  to  the  preparation  for 
holy  orders  than  is  thought  necessary  for  attaining  the 
degree  of  master  of  arts  ?  It  is  manifest  that  our  church 
did  not  think  so,  when  those  statutes  were  enacted  by 
her,  which  regard  the  licensing  of  probationers,  and  the 
ordaining  of  pastors.  But  those  statutes,  though  they 
still  remain  unrepealed,  are  greatly  relaxed  by  the  man- 
ner we  have  got  of  executing  them.  These  things 
well  deserve  your  serious  and  mature  consideration. 

Permit  me  further  to  recommend  to  you  a  punctual 
attendance  on  the  professors  of  the  oriental  languages. 
I  have  assigned  the  reasons  of  this  recommendation  in 
a  former  discourse,  and  I  hope  they  will  be  found  satis- 
factory. I  am  the  more  emboldened  to  urge  your 
attention  to  this  recommendation  at  present,  as  I  can 


46  CAMPBELL'S  LECTURES. 

say  with  truth  that,  in  my  memory,  there  Avas  nevet 
such  an  opportunity,  in  this  part  of  the  world,  of  being 
thoroughly  instructed  in  the  oriental  languages,  as  there 
is  now.  As  the  knowledge  of  these  is  of  great  and  un- 
doubted  consequence  to  those  who  would  make  them- 
selves masters  of  the  christian  theology,  the  opportu- 
jiity  you  have  at  this  time  ought  not  to  be  neglected. 
I  appeal  to  yourselves,  I  appeal  to  common  sense, 
whether  there  be  not  an  impropriety,  not  to  say  an  ab- 
surdity in  this,  that  a  person  should  be  by  office  the 
interpreter  of  a  book,  which  he  himself  cannot  read 
v/ithout  an  interpreter.  And  such  surely  is  every  one, 
who  cannot  read  any  part  of  his  bible  in  the  original, 
but  must  have  recourse  to  translations.  Ye  know  that 
a  specimen  of  your  proficiency  in  the  Hebrew  is  apart 
of  the  trials  ye  must  undergo,  before  ye  be  licensed  to 
preach  the  gospel.  It  is  however  too  notorious  to  be 
dissembled,  that  this  part  of  trial  is  often  artifically 
eluded,  and  through  the  excessive  indulgence  of  pres- 
byteries, that  artifice,  though  perceived,  is  overlooked. 
But  I  must  say,  there  is  at  least  a  meanness  in  having 
recourse  to  any  thing  that  savours  so  grossly  of  disin- 
genuity  to  v/hich  a  candid  mind  will  not  easily  submit. 
What  person,  I  say  not  of  genuine  piety,  but  of  liberal 
sentiments,  can  bear  to  avow  even  to  his  own  heart  in 
secret,  that  his  only  aim  is  just  to  obtain  as  much 
knovv^ledge  as  will  carry  him  through  the  trials,  so  that 
he  may  get  into  a  living ;  and  that  about  every  thing 
else  he  is  indiiferent?  I  persuade  myself,  gentlemen, 
that  ye  all  view  the  matter  in  a  very  different  light ;  and 
that  it  is  your  great  aim,  that  ye  may  be  qualified  for 
discharging  in  such  a  manner  the  duties  of  the  holy 
ministry,  when  it  shall  please  Providence  to  call  you  to 


CAMPBELL'S  LECTURES.  47 

the  office,  as  may  redound  to  the  service  of  your  mas- 
ter, and  the  benefit  of  your  fellow  creatures.  I  am  cer. 
tain,  this  is  the  only  way  of  doing  it  with  honour  to 
yourselves.  I  do  not  expect  that  ye  should  all  become 
critics  in  the  oriental  tongues.  That  can  be  the  at- 
tainment of  but  a  few.  But  I  may  and  do  expect,  that 
ye  should  know  as  much  of  the  Hebrew,  as  to  be  ca- 
pable of  forming  a  judgment  concerning  the  justness 
of  the  criticisms  that  have  been  made  by  others  ;  and 
that  when  ordained  pastors  yourselves,  ye  may  in  your 
turn  be  qualified  to  take  trial  of  the  knowledge  of  those 
who  shall  then  come  to  be  candidates  for  the  ministry. 
And  I  believe  it  will  be  admitted,  that  a  man  must  be 
in  a  very  awkward  situation,  who  is  obliged  by  his 
profession  to  take  trial  of  another's  knowledge  in  a  sub- 
ject, of  which  he  is  totally  ignorant  himself. 

I  must  also  insist  upon  it,  that  ye  be  at  some  pains 
in  improving  yourselves  in  Greek  and  Latin.  Ye  know 
the  former  is  the  language  of  one  essential  part  of  the 
scriptures,  and  that  part  which  is  in  particular  the 
foundation  of  the  christian  faith.  With  regard  to  the 
other,  it  hath  been  long  the  universal  language  of  the 
learned,  insomuch  that  in  this,  as  well  as  in  every  other 
literary  profession,  one  can  make  but  very  little  pro- 
gress without  it. 

In  shortj  we  may  say  with  truth  of  all  the  branches 
of  a  liberal  education,  and  of  history  and  philosophy  in 
particular,^  that  on  all  occasions  they  are  ornamental  to 
the  character  of  a  minister,  and  on  many  occasions 
may  prove  greatly  useful.  Ye  ought  not  therefore  to 
make  a  light  account  of  those  sciences  in  which  ye  have 
been  instructed,  or  think  ye  have  now  no  more  to  do 
with  them.     So  far  from  allowing  yourseh'es  to  losf^ 


48  CAMPBELL'S  LECTURES. 

any  thing  of  what  ye  have  already  acquired,  ye  ought 
to  be  daily  improving  your  stock  of  knowledge.  Of 
some  branches  of  study,  young  men,  after  finishing 
their  philosophical  course,  often  have  the  acquisition 
to  begin.  Of  this  sort  is  civil  history,  which,  espe- 
cially the  ancient  oriental,  as  well  as  Greek  and  Roman 
histories,  are  of  considerable  importance  here,  inas- 
much as  they  have  a  pretty  close  connexion  and  are  in 
some  particulars  closely  interwoven  with  the  scriptural 
and  ecclesiastic  histories ;  and  these  ye  know  make  a 
principal  branch  of  your  subject.  Sacred  history  and 
profane  serve  reciprocally  to  throw  light  on  each  other. 
I  may  add  that  historical  knowledge  is  of  immense  use 
in  criticism,  from  the  acquaintance  to  which  it  intro- 
duces us,  with  ancient  manners,  laws,  rites  and  idioms. 
These  things  I  only  mention  as  it  were  in  passing. 
No  doubt  from  the  diversity  of  geniuses  and  tastes 
there  is  in  human  nature,  one  of  you  will  incline  more 
to  one  study,  and  another  to  another.  And  it  is  right 
it  should  be  so.  In  those  branches  of  knowledge 
which  do  not  immediately  belong  to  our  profession, 
though  they  may  have  a  connexion  with  it,  I  do  not 
mean  to  give  any  particular  directions  ;  I  only  mean 
to  say  in  general  that  it  w^ill  be  neither  for  your  honour, 
nor  for  your  interest  that  they  be  altogether  laid  aside. 
But  a  proper  appetite  for  knowledge  is  here  all  in  all. 
What  Isocrates  said  on  this  subject  so  pertinently  to 
Demonicus,  I  say  to  every  one  of  you,  Eav  yjg 
^iTuOfia^yjg  ecfyj  noT^viia^Yjg.  If  you  love  learning,  you 
will  be  learned.  If  on  the  contrary  you  read  and  study 
more  through  a  sort  of  constraint,  than  through  choice, 
you  will  never  arrive  at  eminence. 


OF  SYSTEMATIC  THEOLOGY. 


LECTURE    I. 

Of  the  Study  of  Natural  Religion,  and  of  the  Evidences  of  Christianity. 

1  OBSERVED  in  general,  when  laying  down  the  method 
of  prosecuting  my  plan,  that  were  I  in  lecturing  from 
this  place  to  confine  myself  entirely  to  this  branch  of 
the  theoretic  part,  on  which  I  am  now  to  enter,  the 
examination  of  the  christian  scheme,  together  with  the 
controversies  to  which  the  several  members  of  it  have 
given  rise,  considering  the  shortness  of  our  sessions, 
it  would  be  impossible  in  twice  the  number  of  years, 
that  our  ecclesiastical  canons  require  our  students  to 
attend  us,  (and  it  is  well  known  that  even  these  canons 
have  grown  into  disuse)  to  finish  such  a  course  in  a 
manner  that  would  be  satisfactory.  What  then  can  be 
done,  when  so  much  more  than  the  discussion  of  that 
branch  is  necessary,  absolutely  necessary,  for  answer- 
ing the  end  of  this  profession  ?  Who  sees  not  that  the 
end  is  not  so  much  to  make  an  acute  disputant  as  to 
make  an  useful  minister  ?  I  do  not  mean  to  treat  slight- 
ly a  talent  that  is  necessary  for  the  defence  of  truth ; 
but  I  must  say,  that  in  common  life,  where  there  is  one 
occasion  of  exerting  that  talent,  there  are  twenty  occa- 
sions of  employing  the  other  talents  necessary  for  the 


so  CAMPBELL'S  LECTURES- 

right  discharge  of  the  pastoral  function.  As  then  the 
consideration  of  the  other  branches  must  occupy  a  part 
of  our  time,  what  profitable  purpose,  it  may  be  asfeed^ 
will  be  answered,  by  some  detached  discourses  on  a 
very  few  points  of  divinity,  the  most  that  the  same 
students  could  ever  have  occasion  to  hear  ?  Could  this 
give  so  much  as  an  idea,  not  to  say  the  knowledge  of 
the  harmony,  connection  and  mutual  dependence  of 
the  whole  ?  Is  then  so  iniportant  a  branch  as  polemic 
divinity  to  be  entirely  overlooked  ?  and  if  not,  in  what 
manner  is  it  to  be  treated  that  the  end  may  best  be  an- 
swered ?  It  is  by  no  means  to  be  entirely  overlooked  ; 
but  in  what  manner  it  ought  to  be  conducted  (all  cir- 
cumstances considered,  both  as  to  the  time  allowed  for 
the  study,  and  the  other  matters  equally  essential  to  be 
discussed)  is  a  question  much  more  difficult  to  answer. 
In  the  digest  that  may  be  made  of  the  articles  both  of 
natural  and  of  revealed  religion,  if  it  wxre  possible,  as 
it  is  not,  within  the  compass  of  the  few  sessions  to 
which  the  attendance  of  students  is  commonly  limited, 
to  comprehend  such  a  digest,  together  with  the  argu- 
ments that  may  be  warrantably  urged,  not  only  in  con- 
firmation of  the  whole  in  general,  but  in  support  of  all 
the  principal  controverted  points,  hardly  any  thing 
either  new  or  curious  could  be  offered  by  us.  We 
should  be  laid  under  the  necessity  of  giving  at  best  but 
a  very  indistinct,  and  therefore  a  bad  compilation,  be- 
cause by  far  too  much  abridged,  from  the  topics  and 
arguments  which  have  been  fully  treated  by  various 
controversial  writers.  In  so  ample  a  field  therefore, 
I  say  not,  the  best  thing  we  can  do,  but  the  only 
thing  we  can  do,  that  will  answer  any  useful  purpose, 
is  to  give  directions,  both  as  to  the  order  in  which  the 


CAMPBELL'S   LECTURES.  51 

student  ought  to  proceed  in  his  inquiries,  and  as  to  the 
books  or  assistances  he  ought  to  use.  If  these  direc- 
tions are  properly  attended  to  by  him,  and  if  they  are 
followed  by  the  right  improvement  of  his  leisure  hours 
(and  without  this  improvement  the  lectures  of  divinity 
halls  will  be  of  no  significancy)  it  may  be  hoped,  that 
a  competent  knowledge  might  in  a  little  time  be  attain- 
ed, both  of  the  evidences  of  our  religion,  of  its  essential 
articles,  and  of  all  the  principal  controversies  that  have 
arisen  concerning  them. 

But  first,  as  to  the  order  in  which  our  theological 
inquiries  ought  to  be  conducted,  it  may  not  be  impro- 
per to  observe  here  in  the  entry,  that  religion  hath  been 
often  and  not  unaptly  divided  into  natural  and  revealed. 
The  former  of  these,  subdivides  itself  into  other  two 
parts,  namely  what  concerns  the  nature  and  providence 
of  God,  and  what  concerns  the  duties  and  prospects  of 
man.  The  first  of  these  is  commonly  called  natural 
theology ;  the  second  ethics,  both  comprised  under  the 
science  of  pneumatology,  whereof  they  are  indeed  the 
most  sublime  and  most  important  parts ;  and  which 
science  is  itself  a  branch  of  philosophy,  in  the  largest 
acceptation  of  the  word,  as  importing  the  interpretation 
of  nature.  That  to  a  certain  degree  the  knowledge  of 
divine  attributes  and  of  human  obligations  are  discover- 
able by  the  light  of  nature,  scripture  itself  always  pre- 
supposeth.  As  to  the  former,  "  The  heavens,"  we  are 
told,  "  declare  the  glory  of  God,  and  the  firmament 
sheweth  his  handywork."  Again,  "  The  invisible 
things  of  him  from  the  creation  of  the  world,  are  clear- 
ly seen,  being  understood  by  the  things  that  are  made, 
even  his  eternal  power,  and  godhead."  Nay  our  meth- 
ods of  arguing  on  this  subject  from  the  effect  to  the 


42  CAMPBELL'S  LECTURES. 

cause,  scripture  itself  disdains  not  to  adopt  and  authen- 
ticate. "  He  that  planted  the  ear,  shall  he  not  hear? 
He  that  formed  the  eye,  shall  he  not  see  ?"  And  as  to 
the  latter,  the  duties  mcumbent  on  men,  our  Bible  in 
like  manner  informs  us  that  "  when  the  Gentiles  who 
have  not  the  (written)  law  do  by  nature  the  things  con- 
tained in  the  law,  these  having  not  the  law  are  a  law  to 
themselves  ;  who  show  the  work  of  the  law  written  in 
their  hearts,  their  conscience  also  bearing  witness,  and 
their  thoughts  meanwhile  accusing  or  else  excusing  one 
another."  Now  in  strictness  of  speech  neither  natural 
theology  nor  moral  philosophy,  nor  (which  is  also  some 
times  comprehended  under  the  same  general  name)  the 
doctrines  of  the  immateriality  and  natural  immortality 
of  the  soul,  fall  within  my  province  as  a  teacher  of 
christian  theology.  They  are  in  fact  preliminary  stu- 
dies, and  constitute  a  part  of  the  philosophic  course. 

It  is  however  necessary,  in  order  both  to  prevent 
mistakes  and  to  obviate  objections,  to  observe,  that  I 
do  by  no  means  intend  to  insinuate,  that  these  studies 
are  unconnected  with  the  christian  system  and  there- 
fore imnecessary.  On  the  contrary  I  think  them  of 
the  utmost  consequence.  As  it  is  the  same  God  (for 
there  is  no  other)  who  is  the  author  of  nature  and  the 
author  of  revelation,  w4io  speaks  to  us  in  the  one  by 
his  works,  and  in  the  other  by  his  spirit,  it  becomes 
his  creatures  reverently  to  hearken  to  his  voice,  in 
whatever  manner  he  is  pleased  to  address  them.  Now 
the  philosopher  is  by  profession  the  interpreter  of  na- 
ture, that  is  of  the  language  of  God's  works,  as  the  chris- 
tian divine  is  the  interpreter  of  scripture,  that  is  of  the 
language  of  God's  spirit.  Nor  do  I  mean  to  signify, 
that  there  is  not  in  many  things  a  coincidence  in  the 


CAMPBELL'S   LECTURES.  53 

discoveries  made  in  these  two  difFerent  ways.  The 
conckisions  may  be  tlie  same,  though  deduced,  and 
justly  deduced,  from  different  premises.  The  result 
may  be  one,  when  the  methods  of  investigation  are 
widely  different.  There  is  even  a  considerable  utility 
in  pursuing  both  methods,  as  what  is  clear  in  the  one 
may  serve  to  enlighten  what  is  obscure  in  the  other. 
And  both  have  their  difficulties  and  their  obscurities. 
The  most  profound  philosopher  will  be  the  most  ready 
to  acknowledge  that  there  are  phaenomena  in  nature  for 
which  he  cannot  account ;  and  that  divine,  you  may 
depend  upon  it,  whatever  be  his  attainments,  hath  more 
aiTogance,  than  either  knowledge  or  wisdom,  who 
will  not  admit,  that  there  are  many  texts  in  scripture 
which  he  cannot  explain.  Nor  does  this  in  the  least 
contradict  the  protestant  doctrine  of  the  perspicuity  of 
sacred  writ ;  for  though  every  thing  which  proceeds 
from  God,  it  must  be  of  consequence  to  us  to  be  ac- 
quainted Vv4th,  and  therefore  requires  diligent  attention 
especially  from  the  minister  of  his  word,  yet  all  the 
truths  revealed  are  not  of  equal  consequence,  as  we 
learn  from  scripture  itself.  The  most  important  things 
are  still  the  plainest,  and  set  in  the  greatest  variety 
of  lights.  Now  if  God  is  pleased  to  address  us  in 
two  different  languages,  neither  of  which  is  without 
its  difficulties,  we  may  find  considerable  assistance  in 
comparing  both  for  removing  the  difficulties  of  each. 
But  though,  as  I  observed,  natural  theology  and  ethics 
are  strictly  the  province  of  the  philosopher,  it  may  not 
be  amiss,  to  suggest  in  a  few  words  concerning  the  for- 
mer, that  the  use  of  reading  elaborate  demonstrations 
of  the  being  and  perfections  of  God,  is  more  perhaps 
to  fix  our  attention  on  the  object,  than  to  give  convic- 


54  CAMPBELL'S   LECTURES. 

tion  to  the  understanding.  The  natural  evidences  of 
true  theism  are  among  die  simplest,  and  at  the  same 
time  the  clearest  deductions  from  the  effect  to  the 
cause.  And  it  were  to  be  wished,  that  the  subject 
had  not  been  rather  perplexed,  than  facilitated,  by  the 
abstruse  and  metaphysical  discussions,  in  which  it  hath 
been  sometimes  involved. 

But  to  come  to  the  proper  department  of  the  chris- 
tian divine,  the  first  inquiry,  that  occurs  on  this  sub- 
ject, is  concerning  the  truth,  or,  which  in  the  present 
case  is  precisely  the  same,  the  divinity  of  our  religion. 
The  grand  question,  to  adopt  the  scripture  idiom,  is  no 
other  than  this,  Is  the  doctrine  which  Jesus  Christ 
preached,  from  heaven,  or  of  men?  That  it  is  from 
heaven,  is  the  avowed  belief  of  all  his  disciples  ;  that  it 
is  of  men,  is  on  the  contrary  the  declared  opinion  of 
Jews  and  pagans.  The  Mahometans,  indeed,  acknow- 
ledge its  divine  original,  but  as  they  at  the  same  time 
maintain,  that  we  have  no  standard  of  that  religion  now 
existing,  the.  scriptures  both  Jewish  and  Christian  being 
totally  corrupted,  in  their  account,  even  in  the  most 
essential  matters,  we  are  under  a  necessity  of  classing 
them  also  with  the  infidels  of  every  other  denomination. 
Would  we  know  in  what  manner  the  truth  of  our  reli- 
gion may  be  most  successfully  defended  let  us  consi- 
der in  what  way  it  hath  been  most  strenuously  attack- 
ed. Upon  a  careful  examination  of  all  the  multifarious 
assaults  that  have  been  made  by  argument  against  the 
christian  institution  by  its  adversaries,  they  are  almost 
all  reducible  to  these  two  classes.  They  are  either 
attempts  against  the  character  of  the  institution  itself, 
and  are  produced  to  evince  that  it  is  unworthy  of  God, 
and  unsuitable  to  those  origmal  sentiments  of  right  and 


CAMPBELL'S  LECTURES. 

wrong  which  we  derive  from  natural  conscience ;  or 
they  are  levelled  against  the  positive  proofs  of  revela- 
tion, and  propose  to  invalidate  its  evidence.  In  the 
first  the  subject  may  be  said  to  be  considered  as  a 
question  of  rights  in  the  second  as  a  question  of  fact. 
Accordingly  objections  of  the  former  kind  are  proper- 
ly philosophical,  of  the  latter  historical,  and  critical. 

As  to  those  of  the  class  first  mentioned,  upon  the 
most  impartial  examination  I  have  ever  been  able  to 
make  of  them,  I  have  always  found,  that  the  much 
greater  part  proceeded  from  a  total  misapprehension 
of  the  subject.  The  spirit  of  the  church,  or  rather  of 
churchmen,  of  the  hierarchy,  hath  been  mistaken  for 
the  spirit  of  the  gospel ;  and  the  absurd  glosses  of  cor- 
rupt and  fallible  men  have  been  confounded  with  the 
pure  dictates  of  the  divine  oracles.  To  the  candid  and 
intelligent  inquirer,  there  will  appear  in  many  of  the 
boasted  arguments  produced  by  the  most  renowned 
champions  in  the  deistical  controversy,  a  manifest  igno- 
ratio  elenchi,  as  the  logicians  term  it«  And  I  will  take 
upon  me  to  say,  that  an  intimate  acquaintance  with  the 
mind  of  the  spirit  as  delivered  in  holy  writ,  in  its  native 
simplicity  and  beauty,  unadulterated  by  the  traditions' 
and  inventions  of  men,  will  do  more  to  dissipate  tlie 
clouds  raised  by  such  objectors,  than  whole  torrents 
of  scholastic  chicane  and  sophistry.  And  even  in  those 
objections,  in  which  we  cannot  say  there  is  a  mistake 
of  the  subject,  we  shall  often  find  a  woful  mistake  of 
the  natural  powers  and  faculties  of  man.  Nor  do  I 
know  a  better  method  of  answering  cavils  of  this  nature, 
than  that  which  has  been  so  successfully  employed  by 
Bishop  Butler  in  his  admirable  treatise  entitled,  "  The 
Analogy  of  Religion  natural  and  revealed  to  the  Con- 


56  CAMPBELL'S  LECTURES; 

stitution  and  Course  of  Nature."  Now  as  a  great 
many  of  the  arguments  of  our  sceptics  and  unbelievers 
are  aimed  against  the  genius  and  character  of  our  reli- 
gion, so  on  the  other  hand  it  is  proper  to  observe,  that  to 
some  persons  of  the  most  acute  discernment  and  most 
delicate  sensibility,  there  has  appeared  in  this  same  sub- 
ject the  character  of  religion,  an  intrinsic  but  irresistible 
evidence  of  its  divinity.  The  spirit  it  breathes,  the  doc- 
trines it  teaches,  the  morals  it  inculcates,  vi^hen  candid- 
ly examined  in  the  fountain,  the  New  Testament,  and 
not  in  the  corrupted  streams  of  human  comments  and 
systems,  have  an  energy  which  no  feeling  heart  can 
withstand,  and  which  seems  not  to  have  been  with- 
stood by  some  who  have  even  dared  to  combat  all  its 
other  evidences.  Of  this  the  late  Rousseau  is  an  emi- 
nent example. 

As  to  the  second  class  of  objections,  which  are  level- 
led against  the  external  proofs  of  revelation,  they  differ 
according  to  the  different  branches  of  evidence  against 
which  they  are  aimed.  The  two  principal  branches  of 
external  evidence,  by  which  the  christian  doctrine  is 
recommended  to  our  faith,  are  prophecy  and  miracles. 
The  latter  of  these  were  strongly  urged  by  the  apostles 
for  the  conviction  of  the  Gentiles  ;  both  were  insisted 
on  in  their  reasonings  with  the  Jews.  The  pagans  knew 
nothing  of  those  books  in  which  the  prophecies  were 
contained,  and  consequently  arguments  drawn  from 
these  would  have  been  unintelligible  to  them.  Now 
as  the  miracles  which  were  wrought  in  support  of  our 
religion,  with  us  stand  on  the  evidence  of  testimony 
conveyed  in  history,  and  as  the  fulfilment  of  most  of 
the  prophecies  urged  in  support  of  the  same  cause,  are 
touched  to  us  in  the  same  manner,  the  argument  with 


CAMPRFXL*S   LECTURES.  5^7 

regard  to  miracles  is  entirely,  and  with  regard  to  pro- 
phecy is  in  a  great  measure  of  the  historical  kind.  I 
say  with  regard  to  prophecy  it  is  only  in  a  great  mea- 
sure historical.  My  reason  for  making  the  distinction 
is  pkinly  this.  The  prophetic  style  hath  something 
pecuhar  in  it.  It  is  both  more  figurative,  and  more 
obscure,  than  that  of  simple  narration.  Whereas  there- 
fore with  regard  to  the  performance  of  such  a  miracle, 
there  can  be  only  one  question,  and  a  mere  question  of 
fact ;  with  regard  to  the  accomplishment  of  such  a  pro- 
phecy, there  naturally  arise  two  questions.  First,  is 
the  meaning  of  the  prophecy  such  as  hath  been  assign- 
ed to  it  ?  This  is  a  question  of  criticism ;  secondly, 
Was  the  event,  by  which  it  is  said  to  be  accomplished, 
such  as  is  alleged  ?  This  again  is  a  question  of  fact. 
Before  I  dismiss  this  topic  of  the  different  ways  where- 
in the  truth  of  revelation  has  been  assailed  by  its  ad- 
versaries, it  is  necessary  to  take  notice  of  an  interme- 
diate method,  by  which  indeed  the  external  proofs  are 
struck  at,  but  in  a  different  manner.  It  is  not  the 
reality  of  individual  facts  alleged,  namely  miracles  and 
prophecies,  but  the  possibility  of  the  kind,  as  being 
supernatural,  which  is  made  the  question.  Again,  the 
fitness  of  these,  though  admitted  true,  to  serve  as  evi- 
dence of  doctrine,  hath  been  also  questioned.  Both 
these  inquiries  are  of  the  philosophic  kind.  Their  so- 
lution depends  on  a  just  apprehension  of  the  nature  of 
evidence. 

Would  I,  now,  that  ye  should  be  particularly  ac- 
quainted with  all  the  trite  and  all  the  novel  topics,  that 
have  been,  or  are  insisted  on  by  the  enemies  of  our 
religion,  and  that  ye  should  read  and  remember  exact- 
ly all  the  most  approved  answers  that  have  been  made 
8 


^S  CAMPBELL'S  LECTURES. 

by  its  defenders ;   I  should  in  that  case  be  under  a 
necessity  of  assigning  you  a  very  frightful  task,  send- 
ing you  to  consult  an  innumerable  multitude  of  vo- 
lumes, written  on  both  sides  of  the  question.     And 
should  any  of  you  happen  to  be  blest  with  a  tenacious 
memory,  he  might  in  this  way  at  very  little  expense  of 
j  udgment,  be  qualified  for  encountering  any  ordinary 
caviller  he  might  meet  with.     But  in  truth,  the  task 
is  in  my  opinion,  especially  for  a  novice  in  theology, 
both  too  laborious  and  unpleasant,  and  by  no  means 
sufficiently  profitable  to  recompense  the  time  and  pains 
that  would  be  bestowed  upon  it.    And  though  1  think 
that  such  controversial  pieces  may  be  perused  occa- 
sionally as  they  fall  in  one's  way,  I  would  by  no  means 
recommend  a  regular  prosecution  of  this  study ;    a 
method  which  would  tend  only  to  form  a  habit  of 
turning  every  thing  into  matter  of  wi'angling  and  logo- 
machy, those  noxious  weeds,  those  briars  and  thorns 
with  which  almost  all  the  walks  of  theology  have  been 
so  unhappily  pestered.     In  my  judgment,  a  habit  of 
this  kind  greatly  hurts  the  rational  powers,  when  in 
appearance  it  only  exercises  them  ;  it  doth  worse,  it 
often  greatly  injures  an  ingenuous  and  candid  temper  ; 
it  infects  one  with  a  rage  of  disputation,  the  cacoethes 
of  pedants  ;  it  inclines  the  mind  to  hunt  more  for  the 
specious  than  the  solid,  and  in  the  ardour  of  the  com- 
bat to  sacrifice  truth  to  victory.  Not  that  I  would  dis- 
suade any  one,  who  may  have  doubts  of  his  own,  to 
consult  impartially  whatever  authors  may  be  of  use  to 
remove  them,  and  to  examine  the  question  freely.     It 
is  not  truth,  but  error,  that  shuns  the  light,  and  dreads 
to  undergo  an  impartial  trial.     It  is  the  liberal  advice 
of  an  apostle  "  Prove  all  things,  hold  fast  that  which 


CAMPBELL'S  LECTURES.  '  59 

is  good,"  an  advice  which  breathes  nothing  of  that 
narrow,  jealous,  sectarian  spirit,  which  hath  so  long 
and  so  generally  prevailed  among  christians  of  all  de- 
nominations, and  hath  proved  the  greatest  pest  of  the 
cause.  Or  in  case  one's  situation  exposes  him  to  the 
attacks  of  wranglers,  it  may  be  necessary  also  on  this 
account  to  furnish  himself  with  armour  where  he  soon- 
est can,  that  he  may  neither  be  seduced  by  their  so- 
phisms, nor  give  them  the  appearance  of  a  triumph  at 
the  expense  of  truth.  But  where  neither  of  these  is 
the  case,  I  am  not  satisfied  that  this  summary  way  of 
proceeding  is  the  best.  Would  you  then  have  the 
theological  student  to  neglect  this  most  important 
question,  concerning  the  truth  of  revelation,  the  foun- 
dation of  all  the  rest  ?  By  no  means.  I  dissuade  only 
from  his  taking  this  hasty  way  of  overloading  his  me- 
mory with  the  productions  of  others,  and  with  all  the 
trash  that  has  been  hatched  in  disputatious  idle  heads. 
I  only  dissuade  from  this,  that  I  may  indicate  the  me- 
thod whereby  he  may  be  enabled  to  search  the  cause 
itself  to  the  bottom,  and  if  possible  to  produce  some» 
thing  of  his  own. 

It  was  observed,  that  some  of  the  arguments  against 
revelation  were  of  a  philosophic  nature,  deriving,  or 
at  least  pretending  to  derive  their  efficacy  from  the 
sources  of  pneumatology,  logic,  ethics,  and  natural 
theology  ;  others  of  an  historical  nature,  and  others 
critical.  Let  us  therefore  become  acquainted  with 
these  several  sources,  pneumatology,  history,  criti. 
cism,  and  we  shall  not  need  to  see  with  other's  eyes, 
and  to  retail  by  rote  the  answers  that  have  been  given 
by  others.  We  shall  be  qualified  to  see  with  our  own 
eyes,  and  to  give  answers  for  ourselves,  arising  from 


60  CAMPBELL'S  LECTURES. 

our  own  knowledge  and  distinct  apprehension  of  the 
subject.  But  this,  it  will  be  said,  is  assigning  us  by 
much  the  harder  task  of  the  two.  The  streams  arc 
open  and  at  hand,  the  fountain  is  often  remote  and 
hidden  from  our  view.  True  indeed,  and  therefore 
without  doubt  it  will  be  longer  before  we  reach  it, 
but  when  we  have  reached  it,  our  work  is  done ; 
whereas  the  streams  are  numberless,  every  day  dis- 
covers some  unknown  before,  and  to  examine  them  all 
severally  is  endless.  And  though  the  task  were  pos- 
sible, it  would  not  be  near  so  satisfactory  to  the  mind. 
It  has  been  the  error  of  ages,  and  still  is  of  the  pre^ 
sent  age,  that  to  have  read  much  is  to  be  very  learned. 
There  is  not,  I  may  say,  a  greater  heresy  against  com- 
mon sense.  Reading  is  doubtless  necessary,  and  it 
must  be  owned,  that  eminence  in  knowledge  is  not  to 
be  attained  without  it.  But  two  things  are  ever  spe- 
cially to  be  regarded  on  this  topic,  which  are  these. 
First,  that  more  depends  on  the  quality  of  what  wc 
read,  than  on  the  quantity ;  secondly,  more  depends 
on  the  use,  which  by  reflection,  conversation,  and 
composition  we  have  made,  of  what  we  read,  than  up- 
on both  the  former.  In  whatever  depends  upon  his- 
tory, or  the  knowledge  of  languages,  the  materials 
indeed  can  only  be  furnished  us  by  reading ;  but  if 
that  reading  be  properly  conducted  and  improved,  its 
influence  will  be  very  extensive.  Whilst  therefore  it 
is  by  far  the  too  general  cry,  "  Read,  read,  commen- 
tators, systematists,  paraphrasts,  controvertists,  de- 
monstrations, conf  1  tations,  apologies,  answers,  defen- 
ces, replies,  and  ten  thousand  oth  r  such  like;"  I 
should  think  the  most  important  advice  to  be,  *'  i  e- 
voutly  study  the  scriptures  themselves,  if  you  would 


CAMPBELL'S  LECTURES.  O 

understand  their  doctrine  in  singleness  of  heart."  Get 
acquainted  with  the  sacred  history,  in  all  its  parts,  Jew- 
ish, canonical,  ecclesiastic.  Study  the  sacred  lan- 
guages, observe  the  peculiarities  of  their  diction.  At- 
tend to  the  idiom  of  the  Hebrew,  and  of  the  ancient 
Greek  translation,  between  which  and  the  style  of  the 
New  Testament  there  is  a  great  affinity.  Study  the 
Jewish  and  ancient  customs,  polity,  laws,  ceremonies, 
mstitutions,  manners,  and  with  the  help  of  some 
knowledge  in  natural  theology  and  the  philosophy  of 
the  human  mind,  you  will  have  ground  to  believe,  that, 
with  the  blessing  of  God,  ye  shall  in  a  great  measure 
serve  as  commentators,  controvertists,  systematists, 
and  in  short,  every  thing  to  yourselves.  Without 
these  helps,  you  are  but  bewildered  and  lost  in  the 
chaos  of  contradictory  comments  and  opposite  opi- 
nions. On  the  contrary,  overlooking  all  cavils  for  a 
time,  pursue  the  track  now  pointed  out,  and  as  the 
light  from  its  genuine  sources  above  mentioned  breaks 
in  upon  you,  the  objections,  like  the  shades  of  night, 
will  vanish  of  themselves.  Many  of  those  objections 
you  will  discover  to  be  founded  in  an  ignorance  of 
human  nature  and  of  the  nature  of  evidence,  many  in 
an  ignorance  of  that  which  is  the  subject  of  debate,  the 
genius,  the  doctrine,  the  precepts  of  revelation.  You 
will  find,  that  many  doughty  combatants,  who  have 
imagined  they  have  been  performing  wonders  for  the 
subversion  of  the  cause  of  Christ,  have  been  wasting 
all  their  ammunition  against  the  traditions  and  inven- 
tions of  men,  and  that  the  pure  institution  of  Jesus  is 
not  one  jot  affected  by  their  argument.  Patience 
therefore  we  would  recommend  to  the  young  student 
in  regard  to  particular  cavils  against  religion,  till  once 


62  CAMPBELL'S   LECTURES. 

he  is  provided  of  a  fund  of  his  own  from  which  he 
may  be  enabled  to  perceive  their  futility  and  to  refute 
them.  The  only  just  exceptions  to  this  rule  are  those 
already  mentioned.  When  objections  are  obtruded  on 
him,  which  tend  to  unsettle  hi-s  own  mind,  or  which, 
if  he  is  incapable  of  answering  or  eluding,  may  afford 
matter  of  triumph  to  infidelity,  then  it  is  proper  to  re- 
cur to  the  nearest  methods  of  removing  them. 

But  some  perhaps  will  be  ready  to  urge,  Is  not  this 
method  of  yours  rather  preposterous  ?  Ought  we  not 
first  to  be  satisfied  of  the  truth  of  revelation,  and  then 
enter  on  the  examination  of  its  contents?  Its  divine 
origin  therefore  is  doubtless  the  first  question,  its  par- 
ticular doctrines  come  next.  This  to  a  superficial 
inquirer  must  appear  plausible,  but  it  is  by  no  means 
just.  It  was  observed  already,  that  one  principal 
source  of  evidence,  either  in  favour  of  revelation  or 
against  it,  is  its  own  character,  and  this  we  call  the  in- 
trinsic evidence.  To  take  the  most  effectual  methods 
therefore  of  coming  at  the  knowledge  of  its  character, 
that  is,  of  discovering  what  it  contains,  is  in  fact  to  take 
the  most  effectual  method  of  studying  one  principal 
fund  of  evidence,  either  for  or  against  it.  Agam,  in 
regard  to  the  attacks  that  are  made  upon  Christianity, 
it  is  impossible  we  should  judge,  whether  they  be  just 
or  unjust,  till  we  have  gotten  some  notion  of  what 
Christianity  is.  This  is  the  more  necessary  as  we  see 
under  this  identical  name,  things  in  many  respects 
widely  different,  are  in  different  places  attacked.  The 
infidel  has  not  quite  the  same  object  in  England  as  in 
Spain,  nor  in  Sweden  as  in  either,  nor  in  Switzerland  as 
in  any  of  the  three.  The  case  is,  every  assailant  attaches 
to  the  name  all  the  religious  opinions  generally  received 


CAMPBELL'S  LECTURES.  63 

m  the  place  where  he  resides.  But  if  it  is  the  institution 
of  Christ,  of  the  truth  of  which  we  are  anxious  to  be 
ascertained,  and  not  the  glosses  of  our  rabbies  ;  if  it  is 
the  commandments  of  God  which  excite  our  zeal,  and 
not  the  traditions  of  the  elders  or  the  establishment  of 
our  legislators,  it  is  necessary  we  should  know  before 
we  enter  on  the  controversy,  how  to  make  the  distinc- 
tion between  the  one  and  the  other.  This  is  not  the 
only  cause,  though  indeed  it  is  the  chief  one,  wherein 
a  great  deal  of  time  and  pains  is  worse  than  idly  wast* 
ed,  which  would  have  been  spared,  if  the  parties  had 
understood  sufficiently  the  subject  in  debate.  I  shall 
illustrate  this  by  a  familiar  example.  Suppose  one 
should  undertake  to  prove  to  you,  that  the  constitu. 
tion  of  Great  Britain  is  a  very  bad  constitution  in  every 
respect.  Could  you  imagine  yourselves  qualified  for 
judging  of  the  validity  of  his  arguments,  if  you  were 
yourselves  quite  ignorant,  what  that  constitution  is  ? 
You  might  be  liable  to  be  imposed  upon  by  the  gross- 
est falsehoods  and  the  vilest  misrepresentations,  which 
the  bare  study  of  that  constitution  itself  might  be  suf- 
ficient to  detect,  and  might  serve  abundantly  to  sup» 
ply  the  place  of  every  refutation.  The  method  I 
recommend,  therefore,  is  in  fact  the  simplest  and  the 
most  natural.  It  will  at  once,  and  by  the  same  exer- 
tion on  your  part,  instruct  you  in  the  contents  and  in 
some  of  the  principal  evidences  of  revelation,  and  thus 
it  will  both  facilitate  and  shorten  your  inquiries. 

To  this,  let  me  add,  it  is  the  method  which  I  have, 
in  my  own  experience,  found  to  answer  best.  I  very 
early  endeavoured  to  become  acquainted  with  the  scrip- 
tures, which,  from  my  first  perusal,  I  saw  merited  a 
very  close  attention,  though  viewed  in  no  higher  light 


64  CAMPBELL'S  LECTURES. 

than  as  human  compositions,  but  much  more,  as  claim^ 
ing  the  character  of  divine  revelation.  As  I  became 
acquainted  with  the  original  languages,  and  with  an- 
cient oriental  usages  and  manners,  I  applied  my  know- 
ledge in  these,  for  removing  obscurities  and  doubts, 
where  they  occurred  in  scripture.  In  some  cases,  I 
thought  I  succeeded,  in  others  not.  As  to  the  last,  I 
was  not  impatient,  not  doubting,  but  as  the  light  of 
knowledge  advanced,  I  should  see  farther  and  more 
distinctly.  I  can  say  with  truth,  I  was  not  entirely 
disappointed.  I  soon  after  attempted  the  reading  of 
controversial  writers,  and  first,  those  which  regard  the 
general  controversy,  whether  the  scriptures  contain  a 
revelation  from  God,  or,  v\/hich  amounts  to  the  same, 
whether  Christianity  be  a  divine  communication  to 
mankind,  or  a  mere  human  figment.  I  began  with 
the  attacks  made  upon  our  religion,  as  I  made  it  a 
rule  to  hear  the  plea  of  a  party  first  in  his  own  lan- 
guage, and  not  in  the  words  of  an  angry  and  perhaps 
uncandid  antagonist.  After  reading  an  attack,  if  there 
was  any  thing  specious  in  it,  I  considered  with  myself, 
how  I  should  answer  the  principal  arguments,  if  urged 
upon  me  by  an  adversary  with  a  view  to  discredit 
religion,  or  if  they  were  proposed  as  difficulties  by  a 
friend,  who  intended  only  the  removal  of  his  own 
doubts.  If  I  found  myself  puzzled  by  the  arguments, 
not  being  satisfied  with  any  answer  which  occurred 
to  myself,  I  had  recourse,  as  soon  as  possible,  to  the 
best  I  could  hear  of  from  others.  But  it  sometimes 
happened,  on  the  contrary,  that,  on  a  little  reflection, 
I  thought  myself  able  to  refute  the  antagonist's  argu- 
ments, in  which  case  I  never  inquired  about  any  an- 
swers that  might  have  been  published.  In  consequence 


CAMPBELL'S  LECTURES.  65 

of  this  method  I  have  read  many  more  attacks  upon 
revelation  than  defences  of  it.  I  carried  this  so  far 
once,  as  to  set  about  the  pubUcation  of  an  answer*  to 
a  very  subtle  attack  on  the  christian  religion  by  a  late 
celebrated  metaphysician,  before  I  had  an  opportunity 
of  perusing  the  work  of  any  former  answerer ;  a  con- 
duct which  I  would  not  recommend  to  any  body's 
imitation,  as  it  exposes  one  to  mistakes  and  misrepre- 
sentations, which  may  be  easily  avoided.  I  shall  fur- 
ther add  on  this  article,  that  the  only  species  of  assault 
made  against  revelation,  which  is  totally  independent  of 
its  contents  and  history  and  therefore  may  be  previously 
studied  and  understood,  is  that  which  is  aimed  against 
the  possibility  of  all  miraculous  facts.  This  question 
is  purely  abstract  and  metaphysical,  and  would  be  the 
same,  it  must  be  owned,  whatever  the  history,  charac- 
ter or  genius  of  our  religion  were. 

So  much  for  the  subject  in  general,  the  different 
kinds  of  proof  of  which  it  is  susceptible,  and  the  dif- 
ferent sorts  of  objections  to  which  it  is  exposed.  So 
much  also  for  the  best  method  of  preparing  ourselves 
for  understanding  the  subject,  with  its  evidence,  and 
for  refuting  the  objections.  I  shall  in  my  next  dis- 
course consider,  how  we  may  most  profitably  pursue 
our  inquiries  into  the  different  parts  of  the  subject, 
and  examine  the  controversies  which  these  have  given 
rise  to. 

"^  The  Dissertation  on  Miracles  in  ^nswcr  to  Mr.  Hume. 
O 


LECTURE   II. 


Of  the  Ch'ristlan  System the  Scriptures  ought  to  be  the  first  study.... 

afterwards  Systems  and  Commentaries  may  be  occasionally  consulted.... 
bad  consequence  of  beg-inning  the  study  of  Theology  with  Systems  and 
Commentaries. 

I  NOW  proceed  to  the  consideration  of  the  parts  of  the 
christian  system,  and  the  controversies  that  have  been 
carried  on  concerning  the  expHcation  of  these  by 
different  sects  of  christians.  As  method  tends  both 
to  accelerate  and  to  faciUtate  our  progress  in  every 
discussion,  it  will  naturally  occur  to  every  considerate 
person,  that  some  methodical  digest  of  the  tenets  and 
precepts  contained  in  our  Bible  would  be  at  least  a 
matter  of  great  conveniency.  That  it  is  not  of  abso- 
lute necessity  we  may  w^arrantably  conclude  from  this 
undeniable  fact,  that  there  neither  is  any  such  digest  in 
scripture,  nor  was  there  in  the  church  in  the  earliest  and 
purest  times.  But  on  the  other  hand  these  considera- 
tions are  no  arguments  against  its  utility.  God,  in 
the  economy  of  grace,  as  in  the  economy  of  nature, 
liupplies  man  with  all  the  materials  necessary  for  his 
support  and  well  being,  but  at  the  same  time  requires 
the  exercise  of  those  faculties  with  which  he  hath  en- 
dowed him,  for  turning  those  materials  to  the  best  ac- 
count.    Thus  much  may  be  said  in  apology  for  sya- 


CAMPBELL'S    LECTURES.  67 

tern  makers  of  different  denominations,  many  of  whom 
I  doubt  not  have  intended  well,  whose  success  in  this 
department  we  cannot  at  all  admire.  So  it  is  however, 
that  we  have  great  plenty  of  systems  in  many  things 
flatly  contradicting  one  another,  all  pretending  to  be 
founded  on,  or  at  least  conformable  to  the  doctrine  of 
holy  writ.  Amid  such  variety  how  is  the  young  stu- 
dent to  proceed  ?  Must  he  begin  with  adopting  im- 
plicitly one  of  these  pretended  treasuries  of  christian 
doctrine,  studying  assiduously  both  the  theoretic  part 
and  the  practical  as  the  standard  of  truth,  as  the  very 
quintessence  of  our  divine  institution ;  must  he  learn 
from  it  and  from  such  commentators  as  are  coincident 
in  their  religious  sentiments,  to  understand  the  scrip- 
tures, to  ascertain  the  sense  of  every  thing  that  appears 
ambiguous,  to  solve  every  thing  that  is  difficult,  and 
to  enlighten  every  thing  that  is  obscure  ?  On  the  other 
hand,  what  security  shall  our  young  pupil  have,  that 
the  guide  who  has  been  assigned  to  him  is  equal  to  the 
office?  How  shall  he  know  that  he  is  not  following 
the  train  of  a  mere  ignis  fatuus,  instead  of  the  direc- 
tion of  a  heavenly  luminary  ?  You  cannot  say,  he  may 
arrive  at  this  knowledge  from  scripture,  for  by  the  hy- 
pothesis, w^hich  is  indeed  conformable  to  tlie  general 
practice  almost  every  where,  the  young  student  is  from 
this  teacher  to  learn  to  understand  the  scripture,  not 
from  scripture  to  learn  to  judge  of  this  teacher ;  for 
were  this  last  to  be  the  case,  he  must  be  previously 
acquainted  with  the  mind  of  the  spirit  as  manifested  in 
the  scriptures,  and  not  take  the  mind  of  the  spirit  on 
the  word  of  his  teacher. 

Ay,  but  the  teacher  we  assign  him,  say  they,  is  cele- 
brated for  knowledge  and  piety,  and  is  of  great  repu- 


68  CAMPBELL'S  LECTURES. 

tation  among  the  orthodox  as  an  orthodox  divine.  As 
to  his  knowledge  and  piety,  are  we  to  sustain  ourselves 
perfect  judges  of  these  accompHshments,  or  have  not 
pedantry  and  hypocrisy  sometimes  imposed  even  up- 
on the  generahty  of  men  ?  But  admitting  that  the  cha- 
racter you  give  him  w^ere  in  both  respects  perfectly 
just,  do  even  these  qualifications,  however  valuable, 
secure  a  man  against  error  either  in  doctrine  or  prac- 
tice ?  Have  not  several,  whom  in  charity  we  are  bound 
to  think  both  knowing  and  pious,  maintained  in  many 
instances  opposite  opinions,  each  extremely  positive  as 
to  his  own,  and  extremely  zealous  in  defence  of  it  ? 
And  as  to  orthodox,  I  should  be  glad  to  know  the 
meaning  of  the  epithet.  Nothing,  you  say,  can  be 
plainer.  The  orthodox  are  those  who  in  religious 
matters  entertain  right  opinions.  Be  it  so.  How  then 
is  it  possible  I  should  know  who  they  are  that  enter- 
tain right  opinions,  before  I  know  what  opinions  are 
right?  I  must  therefore  unquestionably  know  ortho- 
doxy, before  I  can  know  or  judge  who  are  orthodox. 
Now  to  know  the  truths  of  religion,  which  you  call 
orthodox,  is  the  very  end  of  my  inquiries,  and  am  I 
to  begin  these  inquiries  on  the  presumption,  that  with- 
out any  inquiry  I  kno^v  it  already  ?  Besides,  is  this  thing 
which  you  call  orthodoxy,  a  thing  in  which  mankind 
are  universally  agreed,  insomuch  that  it  would  seem 
to  be  entided  to  the  privilege  of  an  axiom  or  first  prin- 
ciple to  be  assumed  without  proof?  Quite  the  reverse. 
There  is  nothing  about  which  men  have  been,  and  still 
are,  more  divided.  It  has  been  accounted  orthodox 
divinity  in  one  age,  which  hath  been  branded  As  ridicu- 
lous fanaticism  in  the  next.  It  is  at  this  day  deemed 
the  perfection  of  orthodoxy  in  one  country,  which  in 


1 


CAMPBELL'S   LECTURES.  69 

an  adjacent  country  is  looked  upon  as  damnable  heresy. 
Nay  in  the  same  country  hath  not  every  sect  a  stan- 
dard of  their  own?  Accordingly  when  any  person  se- 
riously uses  the  word,  before  we  can  understand  his 
meaning,  we  must  know  to  w^hat  communion  he  be- 
longs.    When  that  is  known,  we  comprehend  him 
perfectly.     By  the  orthodox  he  means  always  those 
who  agree  in  opinion  with  him  and  his  party,  and  by 
the  heterodox  those  who  differ  from  him.    When  one 
says  then,  of  any  teacher  whatever,  that  all  the  ortho 
dox  acknowledge  his  orthodoxy,  he  says  neither  more 
nor  less  than  this,  ''  all  who  are  of  the  same  opinion 
with  him,  of  which  number  I  am  one,  believe  him  to 
be  in  the  right."     And  is  this  any  thing  more,  than 
what  may  be  asserted  by  some  person  or  other,  of  eve- 
ry teacher  that  ever  did  or  ever  will  exist  ?  ''  Words," 
it  was  well  said  by  a  philosopher  of  the  last  age,  "  arc 
the  counters  of  wise  men  and  the  money  of  fools." 
And  when  they  are  contrived  on  purpose  to  render 
persons  parties  or  opinions  the  objects  of  admiration 
or  of  abhorrence,  the  multitude  are  very  susceptible 
of  the  impression  intended  to  be  conveyed  by  them, 
without  entering  at  all,  or  ever  inquiring   into   the 
meaning  of  the  words.   And  to  say  the  truth,  we  have 
but  too  many  ecclesiastic  terms  and  phrases,  which 
savour  grossly  of  the  arts  of  a  crafty  priesthood,  who 
meant  to  keep  the  world  in  ignorance,  to  secure  an 
implicit  faith  in  their  own  dogmas,  and  to  intimidate 
men  from  an  impartial  inquiry  into  holy  writ. 

But  would  you  then  lay  aside  systems  altogether, 
as  useless  or  even  dangerous  ?  By  no  means.  But 
I  am  not  for  l^eginning  w^ith  them.  I  am  even  not 
for  entering  on   their  examination,  till  one  has   be- 


rO  Cx\MFBELL'S    LECTURES. 

come  ill  the  way  formerly  recommended,  if  not  a 
critic,  at  least  a  considerable  proficient  in  the  scripture. 
'Tis  only  thus,  we  can  establish  to  ourselves  a  rule  by 
which  we  arc  to  judge  of  the  truth  or  falsehood  of 
"v\hat  they  affirm.     'Tis  only  thus,  that  we  bring  sys- 
tems to  be  tried  at  the  bar  of  scripture,  and  not  scrip- 
ture to  be  tried  at  their's.     'Tis  only  thus  we  can  be 
qualified  to  follow  the  advice  of  the  prophet  in  regard 
to  all  teachers  without  exception,  ''  To  the  law  and  to 
the   testimony,    if  they  speak  not  according  to  this 
word,  they  have  no  truth  in  them."     'Tis  only  thus, 
we  can  imitate  the  noble  example  set  us  by  the  wise 
Bereaiis,  in  exact  conformity  to  the  prophet's  order,  of 
whom  we  learn,  that  they  did  not  admit  the  truth  of 
Christ's  doctrine  even  on  the  testimony  of  his  apos- 
tles,  but   having   candidly    heard   what    they    said, 
*'  searched  the  scriptures  daily  to  see  if  these  things 
were  so."     'Tis  only  dius,  we  can  avoid  the  reproach 
of  calling  other  men  xa^yjyyjtaL  masters,  leaders,  dic- 
tators, to  the  manifest  derogation  of  the  honour  due  to 
our  only  master,  leader  and  dictator,  Christ.    'Tis  on- 
ly thus,  we  can  avoid  incurring  the  reproach  thrown 
upon   the   Pharisees,    concerning   whom   God   says, 
''  their  fear  towards  me  is  taught  by  the  precepts  of 
men." 

But  then  it  will  be  said,  if  the  scriptures  are  to  be 
our  first  study,  will  it  not  be  necessary,  that,  even  in 
reading  them,  we  take  the  aid  of  some  able  commen- 
tator ?  Perhaps  I  shall  appear  somewhat  singular  in 
my  way  of  thinking,  when  I  tell  you  in  reply,  that  I 
would  not  have  you  at  first  recur  to  any  of  them.  Do 
not  mistake  me,  as  though  I  meant  to  signify,  that 
there  is  no  good  to  be  had  from  commentaries.     I  am 


CAMPBELL'S   LECTURES.  71 

far  from  judging  thus  of  commentaries  in  general,  any- 
more than  of  systems.  But  neither  are  proper  for  the 
beginner,  whose  object  it  is  impartially  to  search  out 
the  mind  of  the  spirit,  and  not  to  imbibe  the  scheme 
of  any  dogmatist.  Almost  every  commentator  hath 
his  favourite  system,  whicli  occupies  his  imagination, 
biasses  his  understanding,  and  more  or  less  tinges  all 
his  comments.  The  only  assistances,  which  I  would 
recommend,  are  those  in  which  there  can  be  no  ten- 
dency to  warp  your  judgment.  It  is  the  serious  and 
frequent  reading  of  the  divine  oracles,  accompanied 
with  fervent  prayer ;  it  is  the  comparing  of  scrip- 
ture with  scripture ;  it  is  the  diligent  study  of  the 
languages  in  which  they  are  written  ;  it  is  the  knowl- 
edge of  those  histories  and  antiquities  to  which  they 
allude.  These  indeed  will  not  tell  you  what  you  are 
to  judge  of  every  passage,  and  so  much  the  better. 
God  hath  given  you  judgment,  and  requires  you  to 
exercise  it.  ''  And  why  even  of  yourselves  judge  ye 
not  what  is  right  ?"  If  sufficient  light  is  brought  to  you, 
and  if  you  have  eyes  wherewith  to  see,  will  ye  not 
take  the  trouble  to  use  them,  and  observe  what  is  be- 
fore you  ;  must  you  be  told  every  thing  as  though 
you  were  blind  or  in  utter  darkness  ?  The  helps  there- 
fore, which  I  recommend,  are  such  as  pronounce  no- 
thing concerning  the  import  of  holy  writ,  but  on- 
ly increase  the  light  by  means  of  which  the  sense 
may  be  discovered.  The  student  I  would  have  in  a 
great  measure  to  be  self-taught,  a  well  conducted  at- 
tempt at  which,  is,  in  my  opinion,  the  true  way  of 
preparing  himself  for  being  taught  of  God.  Whoever 
thinks  that  this  method  will  not  do,  ought  openly  and 
honestly  to  disclaim  tlie  principle,  that  'Uhe  scriptures 


72  CAMPBELL'S   LECTURES, 

are  able  to  make  the  man  of  God  perfect,  thoroughly 
furnished  unto  all  good  works."  Such  a  one  on  the 
contrary  hath  in  effect,  whatever  he  may  imagine, 
abandoned  the  protestant  doctrine  of  the  perspicuity 
and  absolute  sufficiency  of  scripture.  He  hath  not 
entirely  pu!'£>ed  out  the  old  leaven,  but  retains  a  han- 
kering after  som.e  human  and  unerring  interpreter.  If 
he  differs  with  Rome,  it  is  not  really  about  the  need- 
fulness of  the  office,  but  about  the  person  or  persons 
who  shall  fill  it.  ^ 

Let  us  consider  a  little  the  consequences  of  the 
other  method,  wiiicii  indeed  is  by  far  the  most  com- 
mon, not  only  with  papists  but  even  with  protestants 
of  all  denominations,  and  which  I  would  call  begin- 
ning our  theological  studies  where  they  should  end, 
with  systems  and  commentaries.  To  what  other  cause 
can  we  justly  impute  it,  that  so  m.uch  of  implicit  faith, 
so  much  of  unrelenting  bigotry,  and  so  many  divi- 
sions prevail  in  the  christian  world,  especially  among 
the  pastors  themselves,  those  who  ought  to  be  the 
foremost  in  propagating  more  liberal  sentiments  of  the 
Gospel  of  Christ  ?  The  young  student  new  come  from 
college,  where  he  was  taken  up  with  other  matters, 
enters  on  the  study  of  theology  quite  raw  and  unex- 
perienced. He  is  told,  if  a  protestant,  that  the  whole 
of  his  religion  is  contained  in  the  Bible  ;  and  even,  if 
a  Romanist,  he  is  informed  that  die  scriptures  are  in- 
spired and  consequently  true,  and  that  they  contain 
many  at  least  of  the  christian  doctrines.  The  founda- 
tion is  laid  by  some  favourite  system  of  the  party  to 
which  he  belongs,  which  is  warmly  recommended  by 
him  who  has  the  direction  of  his  studies.  When  that 
is  done,  he  is  desirous  to  commence  the  study  of  holy 


CAMPBELL'S  LECTURES.  ^3 

writ.  He  begins,  and  as  may  be  naturally  expected, 
being  quite  a  stranger  to  the  character  of  the  nation, 
to  whom  the  sacred  writers  belonged  and  of  whom 
tliey  write,  knowing  nothing  of  their  polity,  laws,  cus- 
toms, manners,  ceremonies,  to  which  there  are  so  fre- 
quent allusions,  and  having  but  a  smattering  of  the 
sacred  languages,  and  nothing  of  the  idiom,  he  is  of- 
ten puzzled  to  find  out  the  sense.  If  his  former  read- 
ing do  him  no  prejudice,  it  is  well ;  much  good  is  not 
to  be  expected  from  it.  Impatient  to  get  rid  of  his 
perplexity,  and  to  know  every  thing  as  he  proceeds, 
some  expositor  must  be  consulted.  An  expositor  will 
be  got  that  shall  corroborate  the  effect  produced  by 
the  system.  If  the  place  of  his  residence  be  Rome, 
one  interpreter  is  put  into  his  hands  ;  if  it  happen  to 
be  Moscow,  another ;  if  Oxford,  a  third ;  if  London, 
a  fourth  ;  and  if  Geneva,  very  probably  one  who  dif- 
fers in  his  sentiments  from  all  the  four.  Having  no 
criterion  of  his  own,  whereby  he  can  form  a  judgment 
of  the  justness  of  their  interpretation,  and  having  an 
unbounded  trust  in  the  wisdom  of  his  tutor,  and  the 
penetration  of  the  authors  he  has  recommended,  he 
easily  adopts  in  every  thing  their  explications  and  so- 
lutions. His  vacant  mind,  like  what  the  lawyers  call  a 
derelwtii?n,  is  claimed  in  property  by  the  first  occu- 
pant. That  author,  and  others  of  the  same  party,  com- 
monly keep  possession  ever  after.  To  the  standard 
set  up  by  them,  every  passage  in  scripture  must  by  all 
the  arts  of  distorting,  mutilating,  torturing  be  made 
conformable,  and  by  the  same  standard  all  other  au- 
thors and  interpreters  must  be  -pronounced  good  or 
bad,  orthodox  or  heretical.  This  is  the  true  origin  of 
bigx)try,  and  that  bitterness  of  spirit  with  which  it  is 
10 


74>  CAMPBELL'S  LECTURES. 

invariably  accompanied.  I  do  not  deny,  that  there  are 
other  causes,  secular  views  for  instance  which  co-ope- 
rate with  those  prepossessions  and  prejudices  in  sup- 
porting such  a  variety  of  opinions  among  christians. 
But  I  affirm,  that  it  is  chiefly  imputable  to  this  prepos- 
terous method  of  imbibing  opinions  implicitly,  before 
we  are  capable  to  form  a  judgment.  For  when  we 
have  no  principles  of  critical  knowledge,  we  have  no 
rule  by  which  to  choose,  but  must  be  at  the  mercy  of 
the  first  interpreter  who  falls  in  our  way.  And  of  the 
tenets,  which  he  has  dictated,  we  soon  come  to  think 
ourselves  bound,  in  honour  and  conscience,  to  be  the 
zealous  defenders  ever  after. 

But  what  would  you  have  us  to  do  ?  Must  w^e  give 
up  with  all  systems,  commentaries,  paraphrases,  and 
the  like  ?  I  say  not  so,  entirely,  though  I  by  no  means, 
think  the  regular  study  of  them  ought  to  be  begun 
with.  When  we  have  made  some  progress  in  the 
scriptural  science,  we  may  consult  them  occasionally, 
we  have  then  provided  ourselves  in  some  principles, 
by  which  we  may  examine  them.  And  let  us  not  con- 
fine ourselves  to  those  of  one  side  only,  but  freely 
consult  those  of  every  side.  This  we  must  do,  if  wc 
would  constitute  scripture  the  umpire  in  the  contro- 
versy, and  not  bring  it  to  be  tried  at  the  bar  of  some 
system  maker  or  commentator.  The  young  student 
ought  habitually  to  remember,  that  every  man  is  falli- 
ble in  judgment,  as  well  as  in  conduct,  and  that  no  man 
can  any  more  pretend  to  an  exemption  from  error,  than 
to  an  immunity  from  sin.  And  in  this  respect,  as 
well  as  in  others,  we  may  well  apply  the  admonition  of 
the  psalmist.  "  Trust  not  in  princes,  even  chief  men,"" 
as  the  word  imports  in  point  of  erudition  as  wxll  as 


CAMPBELL'S   LECTURES.  75 

authority,  "  nor  in  the  sons  of  men.  It  is  better  to 
trust  in  the  Lord,  than  to  put  confidence  in  man.  It 
is  better  to  trust  in  the  l^ord,  than  to  put  confidence 
in  princes."  When  a  Romanist  tells  me,  *'  The  method 
you  recommend  is  extremely  dangerous ;  the  scrip- 
tures are  even  in  the  most  important  articles  obscure 
and  ambiguous  ;  you  are  therefore  in  the  most  immi- 
nent danger  of  being  misled  by  them,  unless  you  are 
first  provided  in  a  sound  and  approved  guide  ;"  when, 
I  say,  a  person  of  the  Romish  communion  addresseth 
himself  to  me  in  this  manner,  however  much  I  differ 
from  him  in  judgment,  truth  compels  me  to  acknow- 
ledge, that  he  speaks  in  character  and  maintains  a  per- 
fect consistency  with  the  avowed  principles  of  his  sect. 
But  when  a  protestant  holds  the  same  language,  I  must 
pronounce  him  the  most  inconsistent  creature  upon 
earth.  He  deserts  all  those  principles,  of  the  perspi- 
cuity and  sufficiency  of  scripture  in  things  essential  to 
salvation,  and  of  the  right  of  private  judgment^  which 
served  as  the  great  foundation  of  his  dissent  from 
Rome.  The  confidence,  which  Rome  requires  that 
you  should  put  in  the  dictates  of  a  church,  which  she 
believes,  or  professes  to  believe,  to  be  infallible,  this 
man,  much  more  absurdly,  requires  you  to  put  in 
those  men  of  whom  he  owns,  that  they  had  no  more 
security  against  error  than  you  have  yourself. 

But  in  reading  the  scripture,  when  difficulties  occur, 
what  are  we  to  do,  or  what  can  we  do  better^  than  im- 
mediately recur  to  some  eminent  interpreter  ?  Perhaps 
the  answer  I  am  going  to  give,  will  appear  astonishing, 
as  I  know  it  is  unusual.  If  you  are  not  able  with  the 
strictest  attention  and  reflection  to  solve  the  difficulty 
yourself,  do  not  make  it  a  rule  to  seek  an  immediate 


^^  CAMPBELL'S  LECTURES. 

solution  of  it  from  some  other  quarter.  Have  patience, 
and  as  you  grow  acquainted  with  the  scope  of  the  whole 
by  frequent  and  attentive  reading,  you  will  daily  find 
fewer  difficulties  ;  they  will  vanish  of  themselves.  The 
more  perspicuous  parts  will  insensibly  reflect  a  light 
on  the  more  obscure.     If  you  had  the  helps  to  be  ob- 
tained from  history,  geography,  the  knowledge  of  the 
manners  and  polity  of  the  people,  which  in  effect  are 
perfectly  coincident  with  the  study  of  the  language, 
and  which  may  be  all  comprehended  in  these  two 
sources,  sacred  history  and  biblical  philology,  you  will 
be  daily  fitter,  as  I  said  before,  for  being  interpreters 
for  yourselves.     And  I  will  take  upon  me  to  say,  that 
if  this  method  were  universally  pursued,  and  all  tem- 
poral interests  were  out  of  the  question,  the  differences 
in  opinion  about  the  sense  of  scripture  would  be  incon- 
siderable.    In  that  case,  there  would  not  be  one  con- 
troversy among  the  disciples  of  Jesus,  where  at  present 
there  are  fifty.     And  there  would  be  no  such  thing  as 
classing  ourselves  under  different  leaders,  which  has 
been  so  long  the  disgrace  of  the  christian  name.     We 
can  read  the  rebuke  which  Paul  gives  to  the  Corinthi- 
ans, for  distinguishing  themselves  thus  in  the  true 
spirit  of  sectarism,  one  saying  "  I  am  of  Paul,  another 
I  am  of  ApoUos,  a  third  I  am  of  Cephas,"  and  we  re- 
main insensible  all  the  while,  that  the  rebuke  strikes 
much  more  severely  against  us,  than  it  did  against 
them.     Has  not  this  been  universally  the  method  in 
the  christian  world  for  many  ages  ?  I  am  an  adherent 
of  the  Roman  pontiff,  says  one,  and  I  of  the  patriarch 
of  Constantinople,  says  another.     And  among  protes- 
tants  one  says,  I  am  of  Luther,  another  I  am  of  Calviii, 
a  third  I  am  of  Arminius.     Ay,  but  were  not  some  of 


CAMPBELL'S  LECTURES.  77 

these,  men  of  the  most  respectable  characters  ?  None 
is  more  ready  to  acknowledge  it.  But  were  not  Paul 
and  Peter  and  Apollos,  the  apostles  and  first  ministers 
of  Christ,  also  men  of  the  most  respectable  characters  ? 
Yet  with  what  warmth  and  indignation,  do  we  see  one 
of  themselves  disclaiming  a  distinction,  which  he  ac- 
counts injurious  to  the  honour  of  his  master,  and  sub- 
versive of  his  cause.  But  to  proceed.  The  disciple 
in  each  sect  is  first  instructed  in  the  principles  or  sys- 
tem of  their  respective  leader,  and  afterwards  with  the 
assistance  of  what  they  call  an  orthodox  commentator, 
that  is  a  zealous  partisan  of  the  sect,  he  is  sent  to  the 
study  of  scripture.  The  first  object  is  manifestly  to 
make  him  of  the  party,  the  second  to  make  him  a 
christian,  or  compounding  both  views  together,  to 
make  him,  just  such  a  christian,  and  so  far  only,  as  is 
compatible  with  the  principles  of  the  party.  The  effect 
sufficiently  demonstrates  the  absurdity  of  the  method. 
All  of  them  almost,  without  exception,  of  the  most 
opposite  sects  and  most  discordant  principles,  when 
thus  prepared,  find  without  difficulty  their  several  sys- 
tems supported  in  scripture,  and  every  other  system 
]3ut  their  own  condemned.  How  unsafe  then  must  it 
be  to  trust  in  men  1  When  we  thus  implicitly  follow  a 
guide  before  inquiry,  if  we  should  even  happen  to  be 
in  the  right,  it  is,  with  regard  to  us,  a  matter  purely 
accidental.  No  protestant  dares  advance  the  same 
thing  with  regard  to  searching  the  scriptures,  because 
in  doing  this  we  obey  the  express  command  of  Him, 
whose  authority,  in  profession  at  least,  all  protestants 
hold  to  be  more  venerable,  than  even  that  of  the  foun- 
ders of  their  several  sects. 


:«  CAMPBELL'S   LECTURES. 

But  when  is  it  then,  that  you  would  think  it  proper 
to  recur  to  systems  and  commentators  ?  The  answer 
is  plain.  After  you  have  acquired  such  an  insight  into 
the  spirit  and  sentiments  of  sacred  writ,  that  you  are 
capable  of  forming  some  judgment  of  the  conformity 
or  contrariety  of  the  doctrine  of  these  authors  to  that 
infallible  standard.  With  the  examination  of  such 
human  compositions,  the  studies  of  the  theologian 
ought,  in  my  judgment,  to  be  concluded,  and  not  be- 
gun. The  disciple  of  the  son  of  God  ought,  above  all 
men,  to  be  able  with  regard  to  merely  human  teachers, 
to  apply  to  himself  the  words  of  the  poet, 

Nullius  addictus  jurare  In  verba  maglstri, 

I  shall  even  suppose,  that  we  could  put  an  inteq^re- 
ter  into  your  hands,  who  would  always  guide  you  right, 
and  this  is  more  than  any  man,  that  does  not  claim  in- 
fallibility, can  pretend  to  do.  Yet  even  in  that  case,  I 
am  not  satisfied,  that  this  would  be  the  best  method 
for  the  young  student  to  take,  in  order  to  arrive  at  the 
understanding  of  the  scriptures.  To  learn,  seems,  with 
many,  to  imply  no  more  than  a  bare  exercise  of  me- 
mory. To  read,  and  to  remember  is,  they  imagine, 
all  they  have  to  do.  I  affirm  on  the  contrary  that  a 
great  deal  more  is  necessary,  as  to  exercise  the  judg- 
ment and  the  discursive  faculty.  I  shall  put  the  case, 
that  one  were  employed  to  teach  you  algebra ;  and 
instead  of  instructing  you  in  the  manner  of  stating  and 
resolving  algebraic  equations,  he  should  think  it  incum- 
bent on  him,  onjiy  to  inform  you  of  all  the  principal 
problems,  that  h^d  at  any  time  exercised  the  art  of  the 
most  famous  algebraists,  and  the  solutions  they  had 
given  ;  and  being  possessed  of  a  retentive  memory^  I 


CAMPBELL'S  LECTURED  79 

shall  suppose,  you  have  a  distinct  remembrance  both 
of  the  questions  and  the  answers  ;  could  ye,  for  this, 
be  said  to  have  learnt  algebra  ?  No,  surely.  To  teach 
you  that  ingenious  and  useful  art,  is  to  instruct  you  in 
those  principles,  by  the  proper  application  of  which, 
you  shall  be  enabled  to  solve  the  questions  for  your- 
selves. In  like  manner,  to  teach  you  to  understand 
the  scriptures,  is  to  initiate  you  into  those  general  prin- 
ciples, which  will  gradually  enable  you  of  yourselves, 
to  enter  into  their  sense  and  spirit.  It  is  not  to  make 
you  repeat  by  rote  the  judgments  of  others,  but  to 
bring  you  to  form  judgments  of  your  own  ;  to  see  with 
your  own  eyes,  and  not  with  other  people's.  I  shall 
conclude  this  prelection  with  the  translation  of  a  short 
passage  from  the  Persian  letters,  which  falls  in  entirely 
with  my  present  subject.  Rica  having  been  to  visit 
the  library  of  a  French  convent,  writes  thus  to  his 
friend  in  Persia  concerning  what  had  passed.  Father, 
said  I  to  the  librarian,  w^hat  are  these  huge  volumes 
which  fill  the  whole  side  of  the  library  ?  These,  said 
he,  are  the  Interpreters  of  the  scriptures.  There  is  a 
prodigious  number  of  them,  replied  I ;  the  scriptures 
must  have  been  veiy  dark  formerly  and  very  clear  at 
present.  Do  there  remain  still  any  doubts  ?  Are  there 
now  any  points  contested?  Are  there,  answered  he 
with  surprise.  Are  there  ?  There  are  almost  as  many 
as  there  are  lines.  You  astonish  me,  said  I,  what  then 
have  all  these  authors  been  doing  ?  These  authors,  re- 
turned he,  never  searched  the  scriptures,  for  what  ought 
to  be  believed,  but  for  what  they  did  believe  themselves. 
They  did  not  consider  them  as  a  book,  wherein  were 
contained  the  doctrines  which  they  ought  to  receive, 
but  as  a  work  which  might  be  made  to  authorize  their 


80  CAMPBELL'S  LECTURES. 

own  ideas.  For  this  reason,  they  have  corrupted  all 
the  meanings,  and  have  put  every  passage  to  the  torture, 
to  make  it  speak  their  own  sense.  'Tis  a  country  where- 
on people  of  all  sects  make  invasions,  and  go  for  pillage ; 
it  is  a  field  of  battle,  where  when  hostile  nations  meet, 
they  engage,  attack  and  skirmish  in  a  thousand  differ- 
ent ways. 

My  next  discourse  will  relate  chiefly  to  the  advan- 
tages resulting  from  a  proper  study  of  holy  writ,  the 
manner  of  conducting  it,  particularly  with  this  view, 
that  the  student  may  form  to  himself  a  digest  of  its 
doctrine. 


LECTURE    III. 


How  the  Student  ought  to  set  about  the  Examination  of  the  Scriptures..,.. 
Directions  lEbr  forming  an  Abstract  of  the  Doctrine  of  Holy  Writ. 

In  my  last  discourse  I  purposed  to  show,  that  if  it  was 
our  chief  aim,  in  spiritual  matters,  to  be  fed  with  the 
sincere  milk  of  the  word,  to  be  instructed  in  the  unadul- 
terated doctrine  of  Christ,  we  must  have  recourse  to 
the  fountain  itself,  the  sacred  scriptures,  and  begin  our 
studies  there.  If,  on  the  contrary,  like  the  Pharisees 
in  our  Saviour's  time,  we  place  unbounded  confidence 
in  our  several  rabbies,  the  founders  of  sects  and  build- 
ers of  systems ;  if  we  are  desirous  of  seeing  only  with 
their  eyes,  that  is,  in  other  words,  if  we  are  more  soli- 
citous to  be  their  followers  than  the  followers  of  Christ, 
and  think  ourselves  safer  under  their  guidance,  though 
acknowledged  to  be  merely  human  and  fallible,  than 
under  that  of  the  infallible  spirit  of  truth ;  if  this,  I  say, 
be  our  principal  purpose,  we  ought  doubtless  to  pur- 
sue the  contrary  method,  and  make  it  our  first  care  to 
be  thoroughly  instructed  in  the  traditionary  dogmas, 
glosses,  comments  of  that  particular  champion  under 
whose  banners  we  choose  to  enlist  ourselves,  and  by 
whose  name  we  are  carnal  and  mean  enough  to  glory 
in  being  distinguished.  And  after  we  have  sufiicient- 
11 


82  CAMPBELL'S  LECTURES. 

ly  imbibed  all  his  sublimated  theories  and  subtile  ratio- 
cinations,  we  may  venture  safely  on  the  study  of  scrip- 
ture ;  we  are  in  no  danger  of  being  disturbed  by  it. 
Sufficient  care  will  have  been  taken  to  prevent  our 
receiving  any  light  from  that  quarter,  that  shall  serve 
to  undeceive  us,  and  we  are  as  secure  as  any  Pharisee 
whatever,  that  if  the  word  of  God  should  contradict 
our  traditions,  the  former  shall  give  place  to  the  latter, 
and  be  rendered  of  no  effect.  I  believe  there  are  few, 
who  will  in  so  many  words  avow  this  to  be  their  plan. 
But  that  it  is,  in  fact,  the  plan  of  by  far  the  greater 
number  in  every  region  of  the  christian  world,  the 
effect  but  too  plainly  demonstrates.  It  is  wonderful, 
that  the  consequences  of  this  method  in  fixing  people 
unalterably  in  the  opinions  good  or  bad  which  were 
first  infused  into  them,  and  in  making  them  view  every 
thing  in  that  light  only  which  will  favour  their  own 
prepossessions,  have  not  opened  the  eyes  of  mankind 
as  to  its  impropriety.  Can  that  method  be  esteemed 
a  good  one,  which  all  the  world  sees,  or  may  see,  if 
they  will,  is  equally  adapted  to  promote  truth  or  error, 
sense  or  nonsense  ;  which  makes  a  man  to  the  full  as 
tenacious  of  positions  the  most  absurd,  as  of  those  that 
are  most  reasonable,  and  serves  to  pervert  the  only  rule, 
acknowledged  by  all  sides  to  be  unerring,  into  a  mere 
engine  for  giving  authority  to  the  visions  and  theories 
of  any  dogmatist,  who  has  gotten  the  first  possession 
of  our  heads?  Is  it  not  in  consequence  of  this,  that 
those  of  other  denominations  are  astonished  to  find, 
that  we  cannot  discover  their  principles  in  scripture,, 
and  that  we  are  just  as  much  astonished  to  find,  that 
they  cannot  there  discover  ours  ? 


CAMPBELL'S   LECTURES.  83 

But  I  am  aware  of  one  objection,  my  doctrine  is  ex- 
posed to,  which  must  at  least  be  owned  to  be  specious. 
If  so  many  men  of  distinguished  learning  and  abilities 
have  failed  in  the  attempt  of  explaining  scripture,  and 
forming  systems  of  the  christian  revelation,  how  can  I 
(may  our  young  student  argue)  who,  in  comparison  of 
these,  must  acknowledge  myself  to  be  both  illiterate 
and  weak,  hope  to  succeed  in  reaching  the  sense  of 
holy  writ,  and  forming  to  myself  a  digest  of  its  doc- 
trine ?  That  many  such,  as  are  now  mentioned,  have 
failed  in  the  attempt,  is  manifest  from  this,  the  innu- 
merable systems  and  commentaries  extant,  which  in 
many  things  flatly  contradict  one  another,  whilst  each 
author  supports  his  own  side  with  great  appearance  of 
subtlety  and  display  of  erudition.  Were  this  objection 
to  be  admitted  in  all  its  force,  I  know  not  by  what  kind 
of  logic  any  person  could  conclude  from  it,  that  it  were 
better  to  choose  without  examining,  than  to  examine 
before  we  choose.  The  latter  may  be  right,  the  former 
must  be  wrong.  That  men  of  great  literary  fame  have 
failed,  can  never  be  a  good  reason  for  trusting  impli- 
citly to  such. 

But  I  insist  upon  it,  that  when  examined  to  the  bot- 
tom, there  will  not  be  found  so  much  in  the  objection, 
as  is  supposed.  The  usefulness  of  some  branches  of 
learning  for  the  more  perfect  understanding  of  scrip- 
ture is  indeed  undeniable.  Is  it  because  the  doctrine 
of  revelation  is  abstruse  and  metaphysical,  and  there- 
fore not  to  be  apprehended  by  any,  who  have  not  been 
accustomed  to  the  most  profound  and  abstract  re- 
searches ?  B}*  no  means.  The  character,  which  holy 
writ  gives  of  its  own  doctrine,  is  the  very  reverse  of 
this.     It  is  pure  and  plain,  such  as  "  enlighteneth  the 


84  CAMPBELL'S  LECTURES. 

eyes  and  maketh  wise  the  simple."  The  institution 
to  be  given  by  the  Messiah,  is  represented  by  the  pro- 
phets, as  "  a  highway  so  patent  that  the  way-faring 
men  though  fools  should  not  mistake  it,"  and  as  an 
intimation  written  in  so  large  and  legible  a  character 
*'  that  he  who  runs  may  read."  And  Paul,  in  order 
to  signify  to  us,  that  there  was  nothing  of  difficult  in- 
vestigation in  this  doctrine,  and  that  the  knowledge  of 
it  was  easily  attainable  by  those  who  were  willing  to 
hear  and  learn  it  from  the  apostles  of  Christ,  says  con- 
cerning it,  ^'  The  righteousness  which  is  of  faith  speak- 
eth  on  this  wise.  Say  not  in  thine  heart  who  shall  as- 
cend into  heaven  (diat  is,  to  bring  Christ  down  from 
above)  or,  who  shall  descend  into  the  deep  ?  (that  is, 
to  bring  up  Christ  again  from  the  dead.)  But  w^hat 
saith  it  ?  The  word  is  nigh  thee,  even  in  thy  mouth 
and  in  thy  heart ;  that  is,  the  word  of  faith  which  wc 
.preach."  And  indeed  the  apostle  doth  in  this,  but 
apply  to  the  new  dispensation  the  same  character  of 
plainness  and  perspicuity,  which  Moses  had  formerly 
affirmed  of  the  old.  "  This  commandment,"  said  he, 
*'  which  I  command  thee,  this  day,  it  is  not  hidden  from 
thee,  neither  is  it  far  off.  It  is  not  in  heaven,  that  thou 
shouldst  say,  Who  shall  go  up  for  us  to  heaven,  and 
bring  it  unto  us,  that  we  may  hear  it  and  do  it  ?  Nei- 
ther is  it  beyond  the  sea,  that  thou  shouldst  say.  Who 
shall  go  over  the  sea  for  us,  and  bring  it  unto  us,  that 
we  may  hear  it  and  do  it  ?  But  the  word  is  very  nigh 
unto  thee,  in  thy  mouth,  and  in  thy  heart,  that  thou 
may  est  do  it."  Nor  indeed  would  it  be  one  jot  less 
absurd,  to  suppose,  that  in  order  to  attain  this  divine 
instruction  we  should  be  under  the  necessity  of  diving 
into  the  depths  of  human  systems,  rummaging  the  re- 


CAMPBELL'S   LECTURES.  ^  85 

cesses  of  voluminous  commentators,  or  exploring  the 
fine  spun  speculations  of  idle  theorists,  than  that  we 
should  be  obliged  to  scale  the  heavens  or  to  cross  the 
seas.  It  is  not  therefore  on  account  of  any  thing  ab- 
struse or  difficult  in  the  matter  itself,  that  learning  is 
of  importance  ;  nor  is  it  for  the  acquisition  of  the  most 
essential  truths,  which  are  ever  the  most  perspicuous. 
But  its  importance  to  the  theologian  ariseth  from  these 
two  considerations ;  first,  that  he  may  be  qualified  for 
the  defence  of  religion  against  the  assaults,  to  which, 
either  in  whole  or  in  part,  it  is  exposed  from  its  adver- 
saries ;  secondly,  that  he  may  become  more  and  more 
a  proficient  in  the  sacred  style  and  idiom,  and  be  there- 
by enabled  to  enter  with  greater  quickness  into  all  the 
sentiments  of  the  inspired  writers.  The  languages  of 
holy  \\Tit  are  now  dead  languages.  Learning  of  one 
kind  is  necessary  to  attain  an  acquaintance  with  them, 
and  consequently  with  those  things  which  they  con- 
tain, how^ever  perspicuously  expressed.  In  the  infant 
state  of  the  church,  miraculous  gifts,  especially  the 
gift  of  tongues,  and  that  of  prophecy,  superseded  the 
necessity  of  human  learning  altogether.  Now  that 
these  are  withdrawn,  we  cannot  hope  to  be  perfectly 
acquainted  with  the  mind  of  the  spirit,  till  by  the  use 
of  the  ordinary  means,  which  God  hath  put  in  our 
power  and  requires  us  to  employ,  we  come  to  under- 
stand the  language  which  he  speaks.  And,  as  hath 
been  observed  already,  the  history  and  criticism,  M'hicli 
w^e  have  recommended,  are  nothing  else,  but  the  natu- 
ral aids  towards  such  a  proficiency  in  the  sacred 
tongues.  This  however  is  a  species  of  knowledge, 
which  it  requires  no  extraordinary  genius  or  talents  to 
enable  us  to  attain.     Common  sense,  time,  and  appli-* 


S6  CAMPBELL'S  LECTURES. 

cation  will  do  the  business.  Eminent  talents,  if  they 
get  a  wrong  direction,  will  make  us  err  more  widely 
than  we  should  have  done  with  moderate  abilities.  In 
travelhng,  if  we  happen  to  mistake  our  road,  the  swift- 
er our  motion  is,  we  shall  in  equal  time  go  so  much  the 
farther  wrong.  But  as  there  is  a  kind  of  learning,  that 
is  solid  and  useful  to  the  theologian,  there  is  a  kind 
also,  which  is  visionary  and  hurtful  to  him.  Of  this 
sort  are  the  abstract  philosophy,  the  ancient  dialectic 
and  ontology,  which  universally  for  a  succession  of 
ages  reigned  in  the  schools  as  the  perfection  of  science, 
the  summit  of  human  wisdom  ;  to  whose  usurped  au- 
thority even  the  christian  theology  itself  hath  been 
most  unnaturally  subjected,  and  with  whose  chains 
and  fetters  she  still  appears  more  or  less  encumbered 
in  all  the  most  celebrated  systems  of  our  different  sects. 
Disregarding  the  apostles'  warning,  men,  however  they 
differed  in  other  things,  seem  to  have  agreed  in  this,  in 
**  spoiling  the  doctrine  of  their  master,  with  philosophy 
and  vain  deceit  after  the  traditions  of  men,  after  the  ru- 
diments of  the  world,  and  not  after  Christ."  This  arti- 
ficial logic  or  science  of  disputation  was  at  bottom  no 
other  than  a  mere  playing  with  hard  words,  used  in- 
deed grammatically  and  according  to  certain  rules  es- 
tablished in  the  schools,  but  quite  insignificant,  and 
therefore  incapable  of  conveying  knowledge.  'Tis  in 
the  language  of  our  poet. 

Vain  wisdom  all,  and  false  philosophy, 

and  in  the  still  more  emphatic  language  of  our  apos- 
tle, "  vain  janglings  and  oppositions  of  science  falsely 
so  called,  which  minister  strife  and  contention,  but 
tend  not  in  the  least  to  godly  edifying."  Thus  much 
I  thought  it  necessary  to  observe  in  order  to  prevent 


CAMPBELL»S  LECTURES.  37 

our  thinking  of  men  above  what  we  ought  to  think, 
and  particularly  to  prevent  our  valuing  them  for  those 
acquisitions  which  were  in  fact  an  obstruction  to  their 
advancement  in  spiritual  knowledge,  and  not  a  further- 
ance. 

But  it  will  be  asked,  and  the  question  is  extremely- 
pertinent,  In  what  manner  and  with  what  frame  of 
spirit  ought  we  to  set  about  the  examination  of  the 
scriptures?  x\n  attention  to  this  is  of  so  much  the 
greater  consequence,  that  if  many  have  failed  in  this 
undertaking,  we  have  the  strongest  reason  to  believe, 
that  the  failure  is  more  justly  chargeable  on  the  heart 
than  on  the  head,  on  the  want  of  that  disposition, 
■which  if  it  invariably  accompany  our  inquiries,  we 
have  the  greatest  reason  to  hope  they  shall  be  crowned 
with  success.  The  first  thing  then,  I  would  here  take 
notice  of  as  an  indispensible  requisite,  is  sincerity.  By 
this  I  mean,  an  habitual  and  predominant  desire  in  the 
inquirer  to  discover  in  scripture  not  what  may  serve 
to  authorize  his  own  ideas,  and  give  a  sanction  to  the 
cobwebs  of  his  own  fancy,  or  of  the  fancy  of  others 
which  he  has  adopted,  but  what  is  the  genuine  mind 
and  will  of  God,  however  unacceptable  it  may  prove  to 
flesh  and  blood,  in  order  that  he  may  believe  and  prac- 
tise it.  It  is  this  which  our  Lord  hath  termed  "  a  sin- 
gle eye,"  opposing  it  to  an  eye  that  is  vitiated  and  dis- 
eased, concerning  which  he  hath  assured  us,  that  "  if 
our  eye  be  single,  our  whole  body  shall  be  full  of 
light."  And  to  the  same  purpose  it  is,  that  he  else- 
where aifirms  that  "  if  any  man  will  do  the  will  of  God, 
he  shall  know  of  the  doctrine  whether  it  be  of  God." 
If  this  be  the  real,  the  primary  purpose  of  the  student's 
inquiries,  he  shall  have  no  reason  to  dread  success. 


88  CAMPBELL'S  LECTURES. 

*^  For  the  secret  of  the  Lord  is  with  them  that  fear 
him,  and  he  will  show  them  his  covenant."  It  is  in 
the  same  way  we  must  interpret  the  words  of  the  pro- 
phet, "  None  of  the  wicked  shall  understand,  but  the 
wise  shall  understand."  The  term  the  wise,  as  op- 
posed to  the  wicked,  it  is  well  known,  doth  in  the 
scripture  idiom  always  ^^note,  they  who  sincerely 
serve  and  honour  God  ;  '^  for  to  man  he  said.  Behold 
the  fear  of  the  Lord,,  that  is  wisdom,  and  to  depart 
from  evil  is  understanding.'' 

The  second  quality  requisite  in  the  examiner  of  sa- 
cred writ,  is  humility.  This  is  to  be  understood  as 
opposed  to  pride  and  an  overweening  conceit  of  our 
own  discernment  and  acuteness,  than  which  I  know 
not  a  more  unteachable  quality  in  any  pupil.  "  Seest 
thou  a  man  wise  in  his  own  conceit ;  there  is  more 
hope  of  a  fool  than  of  him."  As  this  disposition  of 
humbleness  of  mind  leads  to  a  modest  diffidence  of 
oneself,  it  powerfully  inclines  on  the  other  hand  to  re- 
cur frequently  to  the  father  of  lights,  by  fervent  prayer 
and  supplication,  for  light  and  guidance  in  his  way. 
Those  possessed  of  this  engaging  frame  of  spirit,  are 
characterized  in  holy  writ  under  the  several  epithets 
of  the  meek,  the  humble,  and  the  lowly.  As  when  we 
are  told,  that  "  God  will  guide  the  meek  in  judgment, 
and  the  meek  he  will  teach  his  way."  God  resisteth 
"  the  proud,  but  giveth  grace  to  the  humble."  And 
though  the  Lord  be  '^  high,  yet  he  hath  respect  to  the 
lowly."  And  in  order  to  inculcate  the  necessity  of 
this  temper  in  every  genuine  disciple,  our  Lord  hath 
said,  "  Whosoever  will  not  receive  the  kingdom  of 
God  as  a  little  child,  shall  not  enter  therein."  The 
apostle  employs  a  still  bolder  figure,  whei'e  he  says, 


CAMPBELL'S  LECTURES.  89 

"  If  any  man  among  you  seemeth  to  be  wise  in  this 
world,  let  him  become  a  fool,  that  he  may  be  wise." 
The  third  and  last  quality  I  shall  mention,  is  pa- 
tience. Nothing  can  more  endanger  our  forming  false 
conclusions  in  any  study,  which  we  are  prosecuting, 
than  impatience  and  precipitancy  in  our  advances. 
Our  very  zeal  and  ardour  itself,  which  is  a  commenda- 
ble quality  in  every  laudable  pursuit,  is  apt  to  mislead 
us,  unless  checked  by  this  virtue  as  a  bridle.  In  spirit- 
ual, as  in  secular  matters,  God  requires  of  us  the  use  of 
those  means,  which  he  hath  put  in  our  power  ;  and  to 
serve  as  a  motive  to  our  obedience  in  this,  he  hath  given 
us  the  promise  of  his  spirit  to  assist  us.  Now  all  means 
operate  gradually ;  time  therefore  is  necessary,  which 
requires  patient  and  repeated  application.  And  as  to 
the  promises  which  God  hath  graciously  given  for  our 
encouragement,  it  is  our  duty  in  regard  to  this,  as  well 
as  in  regard  to  every  other  promise,  to  wait  patiently 
on  him,  in  the  persuasion,  that  he  will  not  withhold 
what  instruction  is  requisite,  any  more  than  other  good 
things  from  them  who  seek  him.  It  was  said  by  an 
heathen  poet,  ^^oveiv  ol  ta')(£i<;  8x  aa^a'?uSig,  Those 
who  are  in  haste  to  know,  seldom  take  the  surest  road. 
If  this  may  be  asserted  in  general,  much  more  may  it 
in  the  present  case.  The  young  student  is  so  much 
exposed,  both  from  what  he  hath  occasion  to  see,  and 
from  what  he  hath  occasion  to  hear,  to  have  the  opi- 
nions of  others  obtruded  upon  him,  before  he  is  in  a 
capacity  to  decide,  that  it  is  not  easy  to  resist  giving 
perhaps  too  hasty  an  assent,  when  these  opinions  shall 
appear  to  be  plausibly  supported.  Nay  sometimes  his 
good  qualities  themselves,  his  candour,  his  confidence 
in  the  judgment  of  those  who  are  older  and  wiser  than 
12 


90  CAMPBELL'S  LECTURES. 


himself,  may  betray  him  into  this  fault.  But  he  ought 
to  remember,  that  till  he  have  acquired  the  first  prin- 
ciples of  the  critical  knowledge  of  the  sacred  idiom,  he 
is  not,  in  dubious  matters,  a  competent  judge  either 
of  plausibility  or  truth.  The  dogmatism  of  others,  in- 
stead of  engaging  an  easier  assent,  ought  to  render  their 
opinions  the  more  suspected.  This  patient  cautious- 
ness in  judging  will  be  also  an  excellent  guard  against 
his  being  seduced  by  an  immoderate  attachment  either 
to  antiquity  or  to  novelty ;  extremes  which  are  differ- 
ently affected  by  different  tempers.  Some  are  more 
ready  to  adopt  an  opinion  implicitly,  because  it  is  an- 
cient, others,  because  it  is  new.  Both  are  faulty, 
though  in  my  judgment  the  latter  is  the  greater  fault 
of  the  two.  Errors  may  doubtless  be  very  old,  that 
there  are  many  such  we  know ;  but  truths  in  religion 
natural  or  revealed  cannot  be  entirely  new.  And  even 
with  regard  to  the  explications  that  may  be  given  of 
particular  passages  of  scripture,  it  is  always  a  shrewd 
presumption  against  them,  if  there  is  reason  to  believe 
that,  in  the  course  of  so  many  centuries,  they  never 
occurred  before.  At  the  same  time  it  must  be  owned 
on  the  other  hand,  that  no  prescription  can  be  pleaded 
for  any  tenets  whatever,  in  opposition  to'  reason  and  to 
common  sense.  The  great  aim  of  scriptural  knowl- 
edge is  to  clear  the  truth  from  that  load  of  rubbish, 
with  which  in  the  track  of  ages  it  hath  been  in  a  great 
measure  overwhelmed,  through  the  continued  decline 
of  piety  and  good  sense,  and  through  the  increase  of 
barbarism,  and  the  gradual  introduction  of  a  monstrous 
species  of  superstition,  a  heterogeneous  and  motley 
mixture  of  something  of  the  form  of  Christianity  (\vhose 
name  it  dishonoured)  with  the  beggarly  elements  of 


CAMPBELL'S  LECTURES.  91 

the  Jews,  and  the  idolatrous  fopperies  of  the  pagans, 
Avhence  hath  resulted  a  general  character  of  more  inve- 
terate malignity,  than  either  Judaism  or  paganism  of 
any  form  ever  manifested.  And  notwithstanding  the 
inestimable  advantages  which  we  derive  from  the  refor- 
mation, and  the  revival  of  letters  in  Europe,  we  have 
reason  still  to  talk  of  the  state  of  religion  in  our  day, 
and  the  tincture  it  retains  of  Romish  corruption  and 
the  Romish  spirit,  in  much  the  same  way  as  Horace 
did  of  the  state  of  civilization  in  his. 

In  longum  tamen  aevum 
Mansermit,  hodleque  manent  vestigia  Homce. 

So  much  for  the  most  essential  characters  of  upright 
intention,  modest  diffidence,  and  patient  perseverance, 
with  which  our  study  of  holy  writ  ought  to  be  accom- 
panied. 

The  next  thifig  I  should  consider  is,  the  manner  in 
which  we  ought  to  prosecute  this  study,  that  we  may 
most  effectually  attain  the  end.  When  I  was  on  the 
subject  of  the  Jewish  history,  I  observed  the  propriety 
of  accompanying  the  reading  of  this,  as  we  have  it  in  the 
Old  Testament,  with  the  perusal  of  those  uninspired 
writers  of  antiquity,  whose  subject  bore  any  relation 
to  that  recorded  in  the  sacred  text ;  and  particularly  I 
recommended  the  careful  reading  of  Josephus  the  Jew- 
ish historian.  I  observed  the  propriety  of  parcelling 
out  the  history  into  periods,  and  accustoming  your- 
selves to  compose  abstracts  of  them  severally  as  you 
proceed,  which  will  tend  at  once  greatly  to  increase 
your  knowledge  of  scripture,  to  improve  your  memory, 
and  to  produce  very  useful  habits  both  of  reflection  and 
of  composition.     I  must  now  add,  that  as  one  great 


92  CAMPBELL'S  LECTURES. 

view  is  to  habituate  you  to  the  scripture  idiom,  you 
ought  not  to  satisfy  yourselves  with  reading  the  Bible 
in  the  vulgar  translation,  but  ought  regularly  to  have 
recourse  to  the  original.  Though  you  should  pre- 
scribe yourselves  but  a  small  portion  every  day,  if  you 
can  but  persevere  in  the  practice,  you  will  improve 
very  sensibly,  and  find  the  task  at  last  grow  very  easy. 
The  portion  of  the  Old  Testament  which  you  first 
read  in  Hebrew,  I  would  have  you  next  carefully 
peruse  in  Greek  in  the  septuagint  translation.  Nothing 
can  be  of  greater  consequence  for  forming  the  young 
student  to  a  thorough  apprehension  of  the  style  of  the 
New  Testament.  And  it  may  be  worth  his  while  to 
remark  the  most  considerable  differences  in  these  two 
principal  exemplars  of  the  Old.  When  he  is  puzzled 
as  to  the  literal  or  grammatical  sense,  he  may  recur  to 
some  other  translation  either  into  Latin  or  any  modern 
language  which  he  happens  to  understand.  This,  for 
the  beginner,  is  a  much  better  method,  than  to  recur 
to  commentators.  To  canvass  the  reasonings  of  the 
latter  belongs  to  maturer  age,  and  is  proper  only  for 
those,  who,  to  adopt  the  style  of  the  apostle,  have  by 
reason  of  use,  their  senses  exercised  to  discern  both 
good  and  evil.  A  point  of  great  moment,  in  my  eyes, 
and  which  I  cannot  sufficiently  inculcate,  is  ever  to 
give  scope  to  the  student's  own  reflections,  and  not  (as 
is  the  too  common  method)  to  preclude  all  reflection  of 
his  own,  by  perpetually  obtruding  upon  him  the  reflec- 
tions of  others.  He  must  not  conceive  study  to  be  pure- 
ly the  furnishing  of  his  memory,  but  much  more  the 
sharpening  of  his  attention,  the  exercising  of  his  judg- 
meiit,  and  the  acquiring  a  habit  of  considering  every 
subject  that  comes  under  his  review,  carefully  and  im- 


CAMPBELL'S  LECTURES.  93 

partially  on  every  side.  When  the  young  student  is 
possessed  of  a  natural  good  taste  and  quickness  of  dis- 
cernment, it  were  a  pity,  not  to  put  him  into  that  track, 
which  might  qualify  him  in  time  for  being  an  expositor 
to  himself,  and  to  leave  him  in  the  power  of  the  first  he 
happens  to  meet  with,  or  at  least  of  that  commentator 
who  has  the  knack  of  setting  off  his  opinions  in  the 
most  plausible  manner.* 

But  left  to  himself  in  this  way,  will  he  not  be  liable 
often  to  commit  mistakes  ?  'Tis  probable  he  will,  and 
what  then  ?  Can  you  insure  him  against  them,  by  the 
assistance  of  any  author  you  can  assign  him  ?  Besides, 
the  mistakes  he  commits  through  the  exercise  of  his 
own  judgment  when  imperfect,  he  will  correct  as  his 
judgment  improves ;  whereas  the  errors  he  falls  into 
through  an  implicit  faith  in  the  judgment  of  others,  arc- 
confirmed  by  habit,  a  lazy  habit,  w^hich  eifectually  pre- 
vents that  improvement  of  the  judging  faculty,  which 
would  correct  them.     Would  you  never  trust  a  child 
to  his  own  legs,  would  you  always  carry  him  for  fear 
he  should  fall  ?  If  you  shall  use  him  thus,  till  he  arrive 
at  manhood,  'tis  a  thousand  to  one  he  shall  never  be 
able  to  walk  in  his  lifetime.    And  had  it  not  been  bet- 
ter, that  he  had  caught  a  thousand  falls,  and  been  al- 
lowed to  recover  himself  again  the  best  way  he  could, 
than  that  he  should  never  acquire  the  right  use  of  his 
limbs  ?  And  is  not  the  exercise  of  the  mental  facul 
ties,  as  necessary  to  their  improvement,  as  of  the  cor- 
poreal ? 

But  to  return,  another  method  I  would  recommend 
to  our  young  student  when  difficulties  occur  about  the 

'  See  note  at  the  end  of  this  lecture,  p.  99. 


94  CAMPBELL'S   LECTURES. 

literal  sense  of  any  text,  for  it  is  here  that  his  inquiries 
should  begin,  let  him  consult  the  parallel  places  in 
scripture,  that  is,  those  passages  wherein  the  same  sub- 
ject is  treated,  or  those  at  least,  wherein  there  is  some 
allusion  or  reference  to  it.  Another  useful  expedient  for 
bringing  him  acquainted  with  the  idiom  of  the  sacred 
writers,  and  for  habituating  him  to  read  with  attention, 
and  to  judge  with  proper  circumspection  is,  as  he 
proceeds  in  his  study,  to  mark  the  different  senses  in 
which  some  of  the  principal  words  occur  in  scripture^ 
and  the  particular  circumstances  in  the  context,  which 
serve  to  determine  the  sense.  For  assisting  him  in 
acquiring  a  more  perfect  knowledge  of  the  Jewish 
polity  and  customs,  there  are  several  pieces  which  will 
be  of  use,  besides  those  I  have  had  occasion  formerly 
to  mention.  Such  are  Vitringa  De  Synagoga  vetere, 
JReland  de  rebus  sacris  Judeorum^  Lewis'^  Antiquities  of 
the  Hebrew  Republic^  Godxviii's  Moses  and  Aarony  Cu- 
nteus  de  repiiblica  Hebrceorum^  Bertram  de  repttblica 
Judaica^  Buxtorfs  Lexicon  talmudicum^  w^hich  may  be 
consulted  occasionally  where  it  can  be  had,  and  for  their 
modern  customs,  the  last  mentioned  author's  Synagoga 
Judaica.  As  greater  proficiency  is  made,  recourse  may 
be  had  to  Selden  and  Spencer,  Afterwards  the  scholia 
on  the  New  Testament  of  such  a  writer  as  Lightfoot 
may  be  consulted,  wdio  has  particularly  applied  himself 
to  turn  his  Hebrew  and  Rabbinical  learning  to  the  en- 
lightening of  the  sacred  scriptures,  and  which  he  has 
for  that  reason  named  Horae  Hebraicse  et  Talmudicae. 
I  do  not  name  so  many  authors,  as  thinking  it  of  im- 
portance that  you  should  see  and  read  them  all,  but 
because  it  may  fall  in  the  way  of  some  of  you  to  light 
on  one  of  them,  and  others  on  another,  that  you  might 


CAMPBELL'S  LECTURES.  95 

take  the  opportunity  when  you  can.  For  if  you  should 
not  happen  to  meet  with  any  of  these  for  some  time,  I 
am  far  from  thinking  that  great  progress  may  not  be 
made  by  }'0ur  own  apphcation  only,  with  the  assistance 
of  the  original  languages,  and  the  translation  of  the 
Septuagint  above  mentioned.  I  would  never  have  any 
young  man,  who  has  a  tolerable  capacity,  and  is  wil- 
ling to  use  it,  to  be  discouraged  for  want  of  books. 

I  put  you  upon  a  method  formerly  of  making  an 
abstract  of  the  sacred  history,  as  you  advance  in  your 
reading ;  I  come  now  to  suggest  what  may  be  of  use 
for  forming  to  yourselves  an  abstract  of  the  doctrine  of 
holy  AVi'it.  This  task  indeed  requires  much  greater 
proficiency  than  the  former,  and  therefore  ought  by  no 
means  to  be  so  early  undertaken.  The  former  may  be 
executed  gradually  as  you  proceed  in  reading;  by 
composing  a  narrative  of  the  principal  events  in  each 
period  immediately  after  you  have  read  the  history  of 
it  in  the  Bible,  and  before  you  begin  to  peruse  the  ac- 
count of  the  succeeding.  But  as  to  a  summary  of 
doctrine,  one  ought  to  be  pretty  well  versed  in  the 
whole  scriptures  both  of  Old  and  New  Testaments, 
before  he  attempt  it.  When  the  student  sets  about  a 
design  of  this  kind,  he  may  pursue  some  such  method 
as  the  following.  As  God  is  the  great  object  of  reli- 
gious worship  and  service,  it  is  proper  to  begin  with 
inquiring,  what  is  the  doctrine  of  sacred  writ  concern- 
ing the  divine  nature  and  perfections.  Let  him  take 
the  assistance  of  a  concordance  w^hen  his  memory  fails, 
and  carefully  collate  all  the  clearest  and  most  explicit 
passages  on  every  several  topic,  extracting  from  the 
whole  a  brief  summary  of  what  relates  both  to  the 
natural  and  moral  attributes  of  the  Deitv,  as  thev  are 


96  CAMPBELL'S  LECTURES. 

commonly,  though  not  so  properly,  distmguished,  such 
as  the  spirituality,  unity,  eternity,  immutability,  and 
sovereignty  of  God,  his  omniscience,  omnipotence, 
omnipresence,  his  wisdom,  justice,  truth,  and  good- 
ness.    In  expressing  what  relates  to  each  of  these,  let 
liim  adhere  as  close  as  possible  to  the  style  of  scripture, 
only  avoiding  metaphorical  and  figurative  expressions, 
and  rendering  these,  where  he  meets  with  them,  by  the 
plainest  and  simplest  terms  which  can  convey  the  sense. 
Let  him  next  proceed  to  the  doctrine  of  holy  writ,  con- 
cerning the  creation  of  the  world  and  the  divine  provi- 
dence.   Let  him  still  in  the  same  manner,  and  with  the 
scriptures  alone  for  his  rule  and  guide,  consider  in  the 
third  place,  human  nature^  particularly  noting  what  is 
delivered  concerning  these  three  articles,  the  state  of 
man  immediately  after  the  creation,  the  fall,  and  its 
consequences.     The  fourth  point  will  be  the  doctrine 
concerning  the  Messiah  or  son  of  God,  all  which  may 
be  comprised  under  these  articles,  his  pre -existence 
and  divinity,  his  state  of  suffering  including  his  incar- 
nation, his  character,  his  ministry  on  earth,  his  death 
and  burial,  and  thirdly,  his  succeeding  state  of  glor>', 
including  his  resurrection,  ascension,  exaltation,  and 
second  coming,  together  with  the  purposes  which  the 
several  particulars  were  intended  to  answer.    The  fifth 
point  will  be  the  doctrine  concerning  the  Holy  Spirit^ 
which  may  be  all  comprised  in  two  articles,  what  he  is, 
and  what  he  does.  The  sixth  point,  which  in  the  order 
of  nature  should  immediately  follow  the  medieition  of 
the  son  and  ministration  of  the  spirit,  is  that  great  end 
to  which  both  are  directed,  the  regeneration  or  recovery 
of  man.     On  this  head  may  be  considered,  the  exter- 
nal means,  their  use,  their  difference  under  different 


CAIMPBELL'S    LECiUKES.  ^ 

dispensations,  and  their  connection  with  the  effect  pro- 
duced. Tlie  seventh  point  will  be  the  doctrine  con- 
cerning the  world  to  come.  This  may  be  subdivided 
into  five  articles,  the  intermediate  state  between  death 
and  the  resurrection,  the  general  resurrection,  the  fu- 
ture judgment,  heaven  and  hell.  The  eighth  and  last 
point,  the  doctrine  which  scripture  gives  concerning 
itself,  comprehending  two  articles,  first  xvhat  is  scrip- 
ture, secondly,  what  is  its  authority/.  The  eight  gene- 
ral heads  (which  for  memory's  sake  I  shall  repeat)  are 
the  following,  God,  the  creation,  man,  the  son  of  God, 
the  Holy  Spirit,  the  regeneration,  the  world  to  come, 
the  scriptures. 

In  framing  the  compendious  digest  above  proposed, 
there  are  some  things,  which  I  would  have  the  student 
particularly  careful  of.  The  first  is,  not  to  have  re- 
course to  any  human,  that  is  to  say  any  foreign  aid 
whatever,  but  to  confine  himself  entirely  to  the  reveal- 
ed word.  He  must  have  it  deeply  rooted  in  his  mind, 
that  the  question,  he  is  concerned  in  resolving,  is  not 
what  is  the  doctrine  of  this  or  the  other  learned  man, 
of  this  or  the  other  sect  or  party,  but  what,  to  the  best 
of  his  judgment,  is  the  doctrine  of  the  sacred  volume. 
What  have  I  to  do,  should  he  say,  to  take  this  doctrine 
upon  trust  and  at  second  hand,  when  I  have  access  to 
the  fountain  itself?  If  this  book  was  given  of  God  as 
a  rule  to  all  men,  it  must  be  in  things  essential,  level  to 
the  capacity  of  all.  Shall  I  take  the  mind  of  the  Crea- 
tor on  the  report  of  the  creature,  when,  if  I  will,  I  have 
the  opportunity  of  hearing  the  voice  of  the  Creator 
himself  ? 

The  second  thing  is,  not  to  indulge  a  disposition, 
to  speculate  on  points,  which  cannot  with  any  propri- 


98  CAMPBELL'S  LECTURES. 

ety  be  said  to  be  revealed.  Sometimes  events  are 
mentioned,  and  a  profound  silence  is  observed  as  to 
the  cause.  Sometimes  we  are  told  of  operations,  but 
not  a  word  of  the  manner  of  conducting  them.  Our 
information  goes  just  so  far  and  no  farther.  It  is  of 
the  nature  of  our  present  state,  and  coincides  with  the 
design  of  our  author,  that  here  we  should  know  in 
part  only,  that  here  we  should  see  darkly  as  through 
a  glass.  Let  us  not  vainly  seek  to  be  wise  in  divine 
things,  above  what  is  written.  Let  us  ever  stop 
where  revelation  stops  ;  and  not  pretend  to  move  one 
single  inch  beyond  it.  It  is  chiefly  by  indulging 
the  contrary  practice,  and  giving  way  to  the  airy  ex- 
cursions of  an  inventive  imagination^  that  all  our  sys- 
tem-builders, without  exception,  have  more  or  less 
wandered  from  the  mark.  The  question  which  I 
have  to  resolve  (die  student  ought  thus  to  argue  with 
himself)  is  not  Avhat  doctrine  I  should  tliink  reasonable 
or  probable,  but  what  is  the  doctrine  contained  in  this 
book  ?  However  different  therefore  in  other  respects, 
it  is  as  much  a  question  of  fact,  what  is  the  doctrine  of 
the  Bible,  as  it  would  be,  if  I  were  to  be  interrogated 
concerning  the  doctrine  of  Mahomet^s  Alcoran  or  Zo- 
roaster's Zend.  Nor  can  I  ever  think  myself  more  at 
liberty,  by  philosophizing  after  my  manner,  to  adul- 
terate with  my  reveries  the  doctrine  of  Jesus  Christy 
than  I  should  think  myself  at  liberty  to  treat  thus  the 
system  either  of  the  military  prophet  of  the  Mussul- 
mans, or  of  the  Persian  sage.  It  is  the  contrary  prac- 
tice, which  hath  so  miserably  sophisticated  the  chris- 
tian scheme,  and  rendered  many  of  our  theological 
controversies  mere  logomachies,  or  no  other  than  do- 
ting about  questions  and  strifes  of  words,  in  which, 


CAMPBELL'S  LECTURES.  ^9 

if  the  terms  were  properly  defined  and  understood,  the 
difference  would  vanish.  There  are  not  a  few  of  them 
in  like  manner,  and  those  too  the  most  hotly  agitated,, 
of  which  it  may  be  said  with  the  greatest  justice,  that 
scripture  is  of  neither  side,  having  never  so  much  as 
entered  into  the  question.  The  third  thing  I  would 
have  him  attend  to,  is  to  keep  as  near  as  possible  to 
scripture  style,  only  preferring  proper  to  figurative  ex- 
pressions, and  using  those  words  which  are  the  plainest, 
and  of  the  most  definite  signification.  Above  all,  he 
ought  to  avoid  the  use  of  technical  terms  and  phrases, 
which,  it  may  be  alleged,  gives  a  learned  dress  to  reli- 
gion ;  but  it  is  a  dress  that  very  ill  befits  an  institution 
intended  for  the  comfort  and  direction  of  all  even  of 
the  lowest  ranks.  It  is  besides  but  too  manifest,  that 
this  garb  is  often  no  other,  than  a  cloak  for  ignorance. 
And  of  all  kinds  of  ignorance,  learned  ignorance  is 
undoubtedly  the  most  contemptible. 

I  shall  consider  next  the  manner  in  which  the  stu- 
dent may  attempt  a  compend  of  the  christian  ethics  ; 
and  consider  the  advantages,  that  will  result  to  him,  in 
being  pretty  much  employed  in  such  exercises. 


NOTE    REFERRED    TO    IN    PAGE    93, 

As  a  specimen  of  the  manner  of  study  above  recommended, 
and  as  an  instance  of  its  advantages,  it  may  not  be  improper  to 
subjoin  a  criticism  of  Dr.  Campbell's  on  a  passage  in  the  epistle 
to  the  Hebrews.  The  investigation  is  exhibited  so  clearly  and 
fully,  that  it  will  shew  by  the  teacher's  own  example  and  success, 
the  benefit  which  the  student  may  reasonably  expect  from  an 
observance  of  his  rules.  Juvat  usque  morari  et  conferre  gradum. 
The  passage  is  Heb.  iii.  5.  Moses  verily  was  faithful  in  all  his 
kouacy  as  a  servant.     When  I  consider  the  scope  of  the  apostle 


100  CAMPBELL'S  LECTURES. 

in  this  chapter,  I  perceive  clearly  an  intention  to  compare  the 
two  great  legislators  whom  God  had  sent  into  the  world,  first, 
Moses,  then  Jesus  Christ,  not  in  respect  of  the  personal  virtues 
•which  they  exhibited,  but  in  respect  of  the  dignity  of  station  or 
rank  to  which  they  were  raised.  In  respect  of  virtue,  there  is 
no  contrast  at  all  in  the  passage  ;  as  indeed  in  what  regards  a  trust, 
nothing  greater  can  be  said  of  any  one  than  is  said  of  Moses,  that 
he  was  faithful.  And  so  far  is  that  wiiich  follows,  to  wit,  that 
Moses  was  only  a  servant,  Jesus  Christ  the  son  and  heir,  from 
giving  the  superiority  in  point  of  merit  to  the  latter  ;  that,  as  is 
universally  allowed,  the  less  a  man  has  of  personal  interest,  in 
the  subject  entrusted  him,  the  greater  is  the  virtue  of  his 
fidelity.  But  the  whole  scope  of  the  apostle  sufficiently  shows, 
that  in  nothing  are  the  two  great  lawgivers  above  mentioned 
meant  to  be  compared,  but  in  title,  office,  and  rank.  As  no  doubt 
can  be  made  of  the  entire  faithfulness  of  both,  it  appears  like  a 
deviation  from  the  scope  of  the  argument,  to  mention  this  virtue 
at  all.  But  can  any  thing  be  clearer  or  more  unexceptionable 
than  the  common  version,  Moses  ivas  faithful^  Moftry.c  f^^ev  tti^-o^  ? 
Notwithstanding  its  clearness,  notwithstanding  its  commonness, 
I  may  almost  say,  its  universality,  I  cannot  help  entertaining 
some  doubts  concerning  it.  The  apostle  has,  in  treating  this 
topic,  a  manifest  allusion  to  a  passage  in  the  Pentateuch,  in  which, 
on  occasion  of  the  sedition  of  Aaron  and  Miriam,  God  says, 
Numb,  xii,  6,  Sec.  If  there  be  a  prophet  amoiig  you^  1  the  Lord 
ivill  make  myself  knovj7i  unto  him  in  a  visioii,  and  will  speak  unto 
him  in  a  dream.  My  servant  Moses  is  not  so,  ivho  is  faithful  in 
all  mine  house.  This  passage  plainly  gives  room  for  the  same 
suspicion.  The  scope  of  the  place  is  manifestly  to  show  the 
superior  privileges  of  Moses,  through  the  favour  of  God,  to  those 
of  any  other  prophet,  and  not  his  superior  virtues.  The  words 
that  follow  make  this,  if  possible,  still  more  glaring,  v.  8.  With 
him  will  I  speak,  mouth  to  mouth,  even  apparently,  and  not  in 
dark  speeches  ;  and  the  si?nilitudc  of  the  Lord  shall  he  behold. 
Wherefore  then  were  ye  not  afraid  to  speak  against  my  servant 
Moses  ?  Nothing  can  be  plainer,  than  that  the  intention  is  here 
to  shew  not  the  virtue,  but  the  prerogative  of  Moses,  above  all 
other  prophets  imder  that  dispensation,  as  it  is  the  intention  of 
the  writer  to  the  Hebrews  to  shew  the  prerogative  of  Jesus 


CAMPBELL'S  LECTURES.  101 

Christ  above  Moses.  And  for  this  reason,  I  suspect  that  the 
word  is  not  rightly  rendered,  fait hfiii,  in  the  passage  quoted  from 
Numbers. 

That  I  may  discover,  if  possible,  whether  my  suspicion  is  well 
founded,  I  shall  first  recur  to  the  place  in  the  version  of  the 
Seventy,  where  the  expression,  about  which  the  doubt  arises,  is 
the  same  as  in  the  epistle  to  the  Hebrews  ;  o  B-epccTraiv  y^  Mava-a^  tv 
o?^u  TO)  oiKCj  fjLH  7iri^o<i  e^iv.  Yet,  there  is  here  no  comparative  view 
of  virtues,  but  only  of  honours  and  privileges  ;  nothing  is  said 
tending  to  derogate  from  the  faithfulness  of  any  other  prophet. 
Nor  does  ev  cXm  ru  ciKu  fA^a  make  the  smallest  addition  in  this 
respect  ^ibr,  as  our  Lord  hath  said,  "  He  who  is  faithful  in  little 
will  be  faithful  also  in  much ;  and  he  who  is  unfaithful  in  little, 
will  be  unfaithful  also  in  much."  Yet,  if  in  our  interpretations,  we 
are  to  be  determined  solely  by  the  classical  use,  it  is  hardly  pos- 
sible to  conceive,  how  -xi^-o^  can  be  rendered  otherwise  into  Eng- 
lish than  by  the  term  faithful. 

I  therefore  find  it  necessary,  in  the  last  place,  to  recur  to  the 
Hebrew.  There  I  find  the  word  rendered,  Trirog,  is  neeman,  which 
has  not  only  the  signification  of  faithful,  but  being  the  passive 
participle  of  the  verb,  aman,  to  believe,  signifies  also  trusted^ 
charged  ivith,  and  thence  also,  fr?ny  stable,  Sic.  Now  as  the 
sense  of  Greek  words  in  Hellenistic  use  is  often  affected  by  the 
Hebrew,  the  word,  ^r/rag,  has  this  meaning  in  several  passages  of 
the  Septuagint.  See  for  an  example  of  this  1  Sam.  iii.  20,  where 
the  words,  on  7n?-o<;  "Ectf^hniX  sk;  '^po(pi^T>]v  r<a  %v^iu,  are  rendered  in 
the  English  translation,  that  Samuel  was  established,  to  be  a  firo- 
jihet  of  the  Lord.  The  translators  have  made  a  reference  to  the 
margin  on  the  word  established,  adding  there,  or,  faithful.  The 
same  term  both  in  Hebrew  and  Greek  is  rendered  Psal.  Ixxxix. 
28,  by  the  English  \ford  fast.  My  covenant  shall  standfast  nvith 
him.  The  expression  in  Numbers,  to  which  the  Apostle  to  tht 
Hebrews  refers,  is  thus  rightly  rendered  by  Castalio.  At  cum 
Mose  meo,  non  item,  cui  totius  7ne£  domus  fides  habetur.  And 
by  Houbigant,  J\^07i  ita  scrvus  tneus  Moyses.  Ille  universiz  domus 
viex  minister  est  fierfietuus.  In  his  notes  he  adds,  neeman,  sta- 
bills,  non  2LWXexn,f  delis.  "  Enimvero  hie  describitur  Moyses  ex 
perpetuitate  prophetiae,  non  ex  morum  fidelitate.  Ita  rem  intel- 
Jigebat  Paulus  Apost.  ubi  postnuam  testimonio  hujus  loci  usus 


102  CAMPBELL*S   LECTURES. 

est,  addit  continenter,  amjiUoris  enim  gloria  iste  fira  Moyse  dig^ 
nus  habitus  est ;  gloriam  gloriae  comparans;  Christi  Domini  cum 
Moysis.  Et  claudicaret  similitude,  si  gloriam  Christi  cum  Mo- 
sis  fidelitate  compararet.'* 

In  order  to  give  a  more  distinct  view  of  the  light,  which  the 
above  mentioned  alteration  throws  upon  the  passage,  I  shall  offer 
an  exact  version  of  the  whole  paragraph,  being  the  first  six  verses 
of  the  third  chapter  of  the  Epistle  to  the  Hebrews.  To  take  such 
a  view  of  the  whole  in  connexion,  is  often  necessary,  as  much  for 
the  better  explaining  of  the  import  of  a  criticism,  as  for  evincing 
its  solidity.  "  Wherefore^  holy  brethren^  fiartakers  of  the  heaven^ 
ly  callings  consider  the  afiostle  and  high  firiest  of  our  religion^ 
Jesus  Christ,  who,  as  well  as  Moses,  was  by  him  who  raised  him 
to  that  dignity,  intrusted  with  all  his  house.  But  who  hath  at' 
tained  honour  as  far  superior  to  that  of  Mosea,  as  the  glory  of 
the  builder  is  greater  than  that  of  the  house.  For  every  house 
hath  been  built  by  some  person  ;  but  he  who  built  all  things  is  God, 
And  Moses  was  indeed  trusted  as  a  servant,  for  publishing  to 
all  God^ s  family  whatever  he  had  in  charge :  but  Christ  is  trust- 
ed as  a  son  over  his  own  family  ;  whose  family  we  are,  provided 
we  maintain  our  profession  and  boasted  hope,  unshaken  to  the 
e7id.**  Nothing  can  be  more  evident  than  that  it  is  the  sole  inten- 
tion of  this  writer  to  compare  the  dignities  of  station,  not  the 
virtues,  of  Moses  and  Christ,  the  two  founders  of  the  only  divine 
dispensations  of  religion,  the  Jewish  and  the  Christian.  He  admits 
that  Moses  as  well  as  Christ,  may  be  justly  said  to  have  been 
entrusted,  not  with  a  part  only,  but  with  all  God's  house  ;  and 
that,  in  this  respect,  Moses  had  a  very  great  pre-eminence  above 
all  the  other  prophets  of  that  dispensation ;  but  in  regard  to  Christ, 
though  it  might  be  said  his  charge  was  the  same  in  point  of 
extent,  the  whole  house  of  God,  the  trdst  committed  to  him  was 
in  its  nature  greatly  superior.  Moses  was  trusted  with  the  whole, 
but  it  was  only  »$  B-spaTrm,  like  a  steward,  who  is  no  more  than  an 
upper  servant  in  the  family,  but  Jesus  Christ  as  a  son,  who  is  the 
heir  of  all. 

It  may  not  be  amiss  here  to  take  notice  of  the  circumstances 
which  first  suggested  to  me  the  criticism  now  made,  or  rather, 
as  I  may  justly  say,  which  first  occasioned  my  lighting  upon  the 
sense  of  this  passage.    By  carefully  retracing  the  steps  in  conse< 


CAMPBELL'S  LECTURES.  103 

<iuence  whereof  we  have  arrived  at  any  discovery,  we  take  the 
most  probable  means  of  suggesting  to  others  a  method  by  which 
future  discoveries  may  be  made.  The  faithfulness  of  Moses,  as 
mentioned  both  here  and  in  the  Pentateuch,  had  often  appeared 
to  me  foreign  from  the  scope  of  the  context,  which  related  in  both 
places  solely,  to  the  excellency  of  the  office,  not  to  the  worthiness 
of  the  officer.  At  the  same  time  I  did  not  see  how  7r<5-o5  could 
be  translated  otherwise  than  faithful.  I  found  it  so  rendered  in 
all  the  versions  of  the  New  Testament  I  had  consulted,  Castalio's 
not  excepted.  But  then  I  had  recourse  to  Castalio's  version  of 
the  Old  Testament,  for  the  interpretation  of  the  passage  alluded 
to,  I  found  the  rendering  totally  different,  and  such  as  perfectly 
suited  the  scope  of  the  argument.  It  implied  solely,  that  to 
Moses  had  been  committed  the  charge  of  all  God's  house ;  a 
charge  so  weighty,  as  had  never  been  committed  to  any  prophet 
before  him,  nor  indeed  to  any  prophet  after  him  under  that  dis- 
pensation. This  led  me  to  look  into  the  Septuagint,  where  I 
found  the  term  ;r/5-35  employed,  as  it  was  afterwards  by  the  apos- 
tle, who  (as  usual)  copied  the  words  of  that  version.  My  next 
recourse^yiwks'  to  the  Hebrew,  where  I  found  the  origin  of  the 
erroi^^y  in  the  ambiguity  of  a  Hebrew  participle,  which  even 
analogically  should  signify  cui  fides  habetur^  rather  than  qui  fide- 
lis  est.  Castalio,  though  sensible  of  this  in  translating  the  He- 
brew word  neemaii,  did  not  think  he  could  render  in  the  same 
manner  the  Greek  tt/s-a?.  Yet  it  is  one  of  the  chief  peculiarities 
of  the  idiom  of  the  synagogue,  that  the  Greek  words  have  in  it  an 
extent  of  signification  corresponding  to  that  of  the  Hebrew  words 
which  they  are  employed  to  represent.  I  was  not  at  that  time 
acquainted  v/ith  the  translation  of  the  Old  Testament  by  Houbi. 
gant,  who  has  signified  in  a  note  on  the  passage  in  the  Pentateuch, 
that  the  words  of  the  apostle  ought  to  be  understood  and  inter- 
preted in  the  same  manner.  This,  together  with  many  other 
examples  which  might  be  brought,  serves  to  confirm  an  observa- 
tion I  have  made  in  another  place,  that  to  understand  perfectly 
the  language  of  the  New  Testament,  the  knowledge  of  Hebrew 
is  almost  as  necessary  as  that  of  Greek. 


« 


LECTURE   IV. 


Directions  for  forming  a  System  of  Christian  Morality.    Advantages  of  the 
Method  recommended. 

In  my  last  lecture,  I  made  it  my  business  to  point 
out  a  proper  method  for  conducting  the  study  of  holy 
writ,  in  such  a  manner,  as  that  from  it  the  student 
may  form  to  himself,  uninfluenced  by  the  opinions  of 
fallible  men,  a  digest  of  the  truth,  as  it  is  in  Jesus.  I 
purpose  in  the  present  discourse,  to  shew  how  he  may 
proceed  to  form  a  system  of  christian  morality.  This, 
though  properly  first  in  intention,  (for  we  seek  know- 
ledge to  direct  our  practice)  is  last  in  execution  ;  it 
being  that,  to  v/hich  every  other  part  in  this  economy 
points,  as  to  its  ultimate  end.  The  great  and  prima- 
ry aim  of  the  whole  is  to  renew  us  again  after  the 
image  of  him  that  created  us,  in  righteousness  and 
true  holiness ;  faith  itself,  and  hope,  however  impor- 
tant, act  in  a  subserviency  to  this.  It  may  indeed  be 
thought,  that  as  there  are  much  fewer  disputes  con- 
cerning the  duties  required  by  our  religion,  than  con- 
cerning the  doctrines  which  it  teaches,  the  examina- 
tion of  the  former,  as  the  easier  task,  ought  to  precede 
the  examination  of  the  latter.  And  indeed  this  remark 
would  have  so  far  weighed  with  me,  that  if  I  had  judg- 
ed it  expedient  to  begin  our  inquiries  into  the  chris- 
tian theology  by  the  study  of  systematic  and  contro- 


CAMPBELL'S   LECTURES.  '  105 

versial  writers,  I  should  have  adopted  this  method,  on 
account  of  its  greater  simplicity  and  easiness.     But 
if,  waving  for  a  time  all  attentions  to  the  comments, 
glosses,  traditions,  questions,  and  refinements  of  men, 
recourse  is  had  only  to  the  divine  oracles,  there  is  not 
the  same  necessity  ;  the  dift'erencc  in  point  of  difficul- 
ty, if  any,  will  be  found  inconsiderable  ;  on  the  other 
hand,  the  progression  from  knowledge  to  faith,  from 
faith  to  love,  from  love  to  obedience,  is  more  conform- 
able to  the  natural  influence  of  things  upon  the  human 
mind.     Besides,  the  subject  of  christian  morals  is  not 
without  its  difficulties  nor  its  controversies,  though 
they  have  been  neither  so  great  nor  so  many,  as  those 
which  have  been  raised  in  relation  to  several  points 
supposed  to  belong  to  the  christian  doctrine.     But 
even  this  subject  is  not  in  all  respects  uncontro verted  ; 
witness  the  many  differences  in  point  of  practice  that 
not  only  subsist,  but  are  warmly  contested  by  the  dif- 
ferent sects   in  Christendom,  one  party  thinking  he 
doth  God  good  service,  by  an  action  which  another 
looks  on  wdth  abhorrence,  and  justly  stigmatizes  as  at 
once  impious  and  inhuman.  With  how  many  still,  are 
matters  of  full  as  little  account,  as  tithing  mint,  anise 
and  cummin,  exalted  above  the  weightier  matters  of 
the  law,  justice,  mercy  and  fidelity  ?  It  is  sacrificed 
with  some,  which  with  others  is  accounted  sacrilege ; 
and  in  too  many  places  of  what  is  called  the  christian 
M^orld,  those  absurd  austerities  and  self-inflicted  cruel- 
ties,   which  degrade  human  nature,   dishonour   reli- 
gion, and  could  only  becom.e  the  worshippers  of  dae- 
mons, such  as  Baal  or  Moloch,  are  extolled  as  the 
sublimity  of  christian  perfection.     I   mention   these 
things  only  by  the  way,  in  order  to  shew  that  the  una- 
14 


i06  CAMPBELLS   LECTURES. 

nimity  among  christians,  in  regard  to  moral  duties,  is 
not  so  complete,  as  is  commonly  imagined.  Not  that 
I  would  have  the  student  at  first  to  enter  into  these 
questions  in  relation  to  morality,  any  more  than  into 
such  as  are  of  a  speculative  nature  and  relate  to  doc- 
trine. Let  it  be  his  first  aim  in  both  provinces,  to 
inquire  impartially  into  the  mind  of  the  spirit,  as  it  ap- 
pears in  revelation  itself,  without  admitting  any  inter- 
ruption from  the  visions  and  speculations  of  men. 
Something  of  a  plan  or  outline  has  been  suggested  to 
assist  him  in  his  inquiries  into  the  doctrine  of  scrip- 
ture ;  it  will  not  be  improper  to  proceed  in  the  same 
way  in  what  regards  the  system  of  duty  which  may 
be  collected  from  the  same  volume.  Only  it  will  be 
proper  to  premise,  that  though  the  law  of  the  gospel 
be  not  as  was  the  law  of  Moses,  what  the  apostle  styles 
a  law  of  commandments  or  a  law  of  ordinances,  yet 
there  are  some  things  (as  is  absolutely  necessary  in 
every  religious  institution  calculated  for  a  creature 
such  as  man)  of  a  ceremonial^  and  some  of  a  mixed 
nature  partly  ceremonial  and  partly  moral,  as  well  as 
some  things  purely  moral.  Of  the  first  kind  are  what 
we  now  call  the  christian  sacraments,  baptism  and  the 
Lord's  supper  ;  of  the  second  what  regards  social  and 
public  worship  and  the  separation  of  particular  times 
for  the  purpose  ;  and  of  the  third,  all  the  duties  direct- 
ly comprehended  under  charity  or  the  love  of  God 
and  man.  As  to  the  doctrine  of  the  New  Testament 
in  regard  to  the  two  first,  I  meant  to  comprehend  them 
under  the  sixth  head  of  the  sketch  I  gave  in  relation 
to  the  christian  doctrine,  which  I  termed  the  regene- 
ration or  the  recovery  of  man.  Under  this  was  com- 
prised the  consideration  of  the  external  means,  their 


CAMPBELL'S  LECTURES.  107 

use,  their  difFerence  under  different  dispensations,  and 
their  connection  with  the  effect  to  be  produced.  The 
subject  to  which  I  here  confine  myself  is  christian  mo- 
rality, or  the  pure  ethics  of  the  gospel.  Every  thing 
that  is  of  a  positive  nature  falls  much  more  properly 
under  the  former  part.  In  regard  to  this,  it  is  evident, 
that  different  methods  may  be  adopted  for  classing  the 
different  branches  of  duty,  and  there  may  be  a  con- 
veniency  in  viewing  the  same  subject  in  a  variety  of 
lights. 

The  only  method  Avhich  I  shall  take  notice  of  at 
present,  and  which  is  both  the  simplest  and  the  most 
obvious,  is  that  which  results  from  the  consideration 
of  the  object,  God,  our  neighbour,  and  ourselves.  This 
division  the  apostle  Paul  has  given  of  our  duty  in  a 
passage  well  deserving  the  christian's  most  serious  at- 
tention, as  intimating  the  great  and  ultimate  end  of  the 
gospel  dispensation  :  "  The  grace  of  God,"  says  he, 
**  that  bringeth  salvation,  hath  appeared  to  all  men, 
teaching  us,  that  denying  ungodliness  and  worldly 
lusts,  we  should  live  soberly  and  righteously  and  god- 
ly in  this  present  world,  looking  for  that  blessed  hope 
and  the  glorious  appearing  of  the  great  God  and  our 
saviour  Jesus  Christ,  who  gave  himself  for  us,  that 
he  might  redeem  us  from  all  iniquity,  and  purify  unto 
himself  a  peculiar  people  zealous  of  good  w^orks." 
The  whole  of  christian  morality  is  here  divided  into 
three  great  branches ;  sobriety,  or  the  duty  which  every 
man  owes  to  himself,  and  which  consists  in  what  we 
may  call  self  government  in  the  largest  acceptation  of 
the  word,  implying  two  great  articles,  a  due  command, 
first  of  appetite,  secondly  of  passion  ;  which  we  may 
distinguish  by  the  titles  of  temperance  and  modera- 


103  CAMPBELL'S   LECTUUi:S. 

tion,  the  former  as  it  stands  opposed  to  these  vices, 
intemperance,  incontinence,  and  sloth,  which  are  dif- 
ferent branches  of  voluptuousness ;  the  latter  as  it 
stands  opposed  to  pride,  anger,  avarice,  and  the  love 
of  life,  being  distinguished  by  these  several  names, 
humilit}^  meekness,  contentment  and  fortitude. 

Again,  the  second  general  branch  into  which  the 
christian  morality  is  divided,  is  righteousness,  or  that 
duty  which  every  man  owes  to  all  mankind.  This 
may  be  subdivided  from  a  regard  to  what  is  implied 
in  the  nature  of  the  subject,  into  these  two  virtues, 
justice  and  beneficence.  The  former,  that  is  justice, 
however  highly  valued  and  rarely  found,  is  but  at  best 
a  kind  of  negative  virtue,  and  consists  in  doing  no  ill 
to  others,  in  not  injuring  them  in  their  persons,  pro- 
perty, virtue,  or  reputation,  which  is  but  the  lowest 
effect  of  that  love,  which  every  man  owes  to  another. 
"  For  this,"  says  the  apostle,  "  thou  shalt  not  kill, 
thou  shalt  not  commit  adultery,  thou  shalt  not  steal, 
thou  shalt  not  bear  false  w^itness,  thou  shalt  not  covet ; 
and  if  there  be  any  other  commandment  it  is  briefly 
comprehended  in  this  saying,  namely,  thou  shalt  love 
thy  neighbour  as  thyself.  Love  w^orketh  no  ill  to  his 
neighbour."  It  proves  an  effectual  check  to  injury  in 
thought,  word  and  action.  But  I  call  it  the  lowest 
attainment  of  that  divine  principle,  not  to  injure  those, 
to  whom  it  obligeth  us  to  do  all  the  good  we  can. 
This  constitutes  the  nature  of  that  beneficence,  which 
was  mentioned  as  the  second  branch  of  that  duty, 
w^hich  we  owe.  to  other  men.  Justice  or  equity  is  suf- 
ficit^nt  to  prevent  our  doing  that  to  another,  which  on 
a  cb.iinge  of  circumstances  we  could  not  approve,  or 
think  just  and  equitable  if  done  to  ourselves  ;  but  be^ 


CAMPBELL'S  LECTURES.  109 

neficence  goes  further  and  applies  the  golden  precept 
of  our  Lord  in  its  full  extent,  "•  Whatsoever  ye  would, 
that  men  should  do  unto  you,  do  ye  also  so  unto 
them."  This  leads  to  all  the  different  exertions  of 
love,  which  the  different  situations  of  the  object,  or 
the  different  relations,  which  the  object  bears  to  us,  re- 
quire at  our  hands,  and  which  are  distinguished  by  the 
names  of  generosity,  benevolence,  patriotism,  hospi- 
tality, friendship,  natural  affection,  brotherly  love,  hu- 
manity, gratitude,  clemency,  mercy  and  forgiveness. 

The  third  branch  in  the  general  division  is  godliness 
or  pieti/  ;  which  has  the  great  author  of  our  being  for 
its  immediate  object.  The  duties  which  we  owe  to 
him,  and  which  constitute  that  spiritual  worship  which 
the  devout  soul  habitually  at  all  times  and  in  all  places 
pays  him,  are  reverence,  love,  trust  and  resignation. 
The  object  of  the  first,  which  is  reverence,  is  the  su- 
pereminent  excellency  of  all  the  divine  attributes,  con- 
sidered in  themselves  :  that  of  the  second,  which  is 
love,  is  his  goodness  and  mercy,  particularly  as  they 
appear  in  his  works  of  creation  and  redemption ;  the 
object  of  the  third,  which  is  trust,  is  in  a  special  man- 
ner the  veracity  and  faithfulness  of  God,  considered 
in  conjunction  with  his  wisdom  and  power ;  and  the 
object  of  the  fourth  and  last,  which  is  resignation,  is 
providence,  that  is  to  say,  all  the  divine  perfections 
considered  as  employed  in  the  government  of  the 
world,  and  in  overruling  all  events  in  such  a  manner, 
as  that  they  shall  fulfil  the  ends  of  infinite  wisdom  and 
goodness,  and  complete  at  last  the  happiness  of  God's 
people.  This  view  of  the  christian  plan  of  morals  is 
the  more  agreeable,  that  it  exhibits  to  us  our  duty  in 
a  kind  of  scale  or  climax,  not  unlike  the  ladder  which 


110  CAMPBELL'S   LECTURE?. 

Jacob  saw  in  his  dream,  whose  foot  was  fixed  upon 
the  earth,  and  whose  top  reached  the  heaven.  It  be- 
gins at  self,  at  the  regulation  of  the  inferior  appetites 
and  passions,  the  great  hindrances  to  spiritual  illumi- 
nation, and  to  all  moral  improvement,  and  at  the  ac- 
quisition of  those  virtues  which  are  in  effect  little  other 
in  themselves  than  the  negation  of  vices  ;  and  from 
these,  it  rises  and  expands  itself  so  as  to  embrace  the 
human  race,  thence  again  it  ascends  even  to  the  throne 
of  the  most  high  God. 

The  end  of  the  christian  religion  is  often  represent- 
ed as  being  the  assimilation  of  the  soul  to  God,  by 
w^hich  alone  we  can  be  qualified  for  the  enjoyment  of 
him.  Now  as  virtue  in  man,  so  the  moral  perfections 
of  God  have  been  represented  as  concentering  in  the 
single  character  of  love.  *'  Love  is  of  God,"  says  the 
apostle  John,  '^  and  God  is  love."  Agreeably  to  this 
doctrine,  the  acquisition  of  this  quality  is  represented 
as  the  end  of  the  whole  christian  dispensation,  which 
our  apostle  styles  "  the  commandment"  by  way  of 
eminence.  "  Now  the  end  of  the  commandment  is 
charity,"  (or  love,  for  the  word  in  the  original  is  the 
same)  *'  out  of  a  pure  heart,  and  of  a  good  conscience, 
and  of  faith  unfeigned."  To  the  same  purpose  we 
are  told  that  it  is  "  the  bond  of  perfectness,"  or  that 
which  must  consummate  the  christian  character.  You 
need  not  be  told,  that  in  the  love  of  God  and  the  love 
of  our  neighbour  our  duty  to  both  is  in  the  New  Tes- 
tament commonly  comprehended,  and  these  two  con- 
stitute the  second  and  third  classes  of  duty  in  the  gos- 
pel system  above  enumerated. 

With  regard  to  the  virtues  of  the  first  class,  which 
have  self  for  the  object,  and  which  consist  in  tempe- 


CAMPBELL'S  LECTURES.  Ill 

ranee  with  regard  to  bodily  appetite,  and  moderation 
in  what  concerns  the  passions  of  the  soul,  these  can- 
not be  considered  as  bearing  in  themselves  a  direct 
resemblance  to  any  thing  in  the  divine  mind.  They 
result  purely  from  the  peculiarities  of  our  nature  and 
circumstances  ;  at  the  same  time,  they  are  absolutely 
prerequisite  to  the  acquisition  of  that  resemblance. 
They  prepare  the  heart  for  its  reception,  by  the  exclu- 
sion of  whatever  might  tend  to  obstruct  its  access. 
Nor  can  any  thing  more  effectually  block  up  the  ave- 
nues of  the  heart  to  prevent  the  entrance  of  the  celestial 
guest,  christian  love,  than  sensuality  and  inordinate 
affection.  Thus  T  have  given  you  a  kind  of  skeleton 
of  the  ethics  of  the  gospel,  not  to  preclude  your  own 
assiduous  endeavours  on  this  most  important  topic, 
but  to  serve  on  the  contrary  as  hints  to  promote  them. 
In  forming  a  digest  upon  such  a  plan,  it  would  be 
proper  to  observe  carefully  the  same  things,  which 
were  pointed  out  as  meriting  your  attention  on  the  for- 
mer head.  They  were  principally  three,  to  make  scrip- 
ture serve  as  its  own  interpreter ;  not  to  indulge  a  spi- 
rit of  philosophizing,  or  disposition  to  refine  upon  the 
several  articles ;  and  lastly,  to  adopt  as  nearly  as  pos- 
sible the  scripture  language,  only  preferring  the  plain- 
est and  simplest  expressions  to  those  which  are  figura- 
tive, or  may  be  thought  in  any  respect  ambiguous  or 
obscure. 

It  will  not  be  improper  in  such  a  system,  to  attend 
a  little  to  what  may  be  called  the  order  of  subordina- 
tion in  duties,  and  to  point  out  in  cases  wherein  there 
may  be  an  interfering,  which  ought  to  give  place  to 
the  other.  I  do  not  mean,  that  he  should  enter  into 
all  the  curious  discussions  of  casuistrv,  an  art,  which 


112  CAMPBELL'S   LECTURES. 

when  all  things  are  duly  considered,  will  be  found,  I 
fear,  to  have  done  more  disservice  to  religion  and  mo- 
rals than  benefit.  In  matters  of  right  and  wrong,  it 
has  been  observed  with  reason,  that  our  first  thoughts 
are  commonly  the  best.  God  hath  not  left  the  disco- 
very of  practical  truths,  or  what  regards  our  duty,  in 
the  same  way,  as  those  truths  that  are  of  a  theoretic  na- 
ture, to  the  slow  and  precarious  deductions  of  the  ra- 
tional faculty  ;  but  has  in  our  consciences  given  such 
clear  intimations  of  what  is  riHit  and  amiable  in  con- 
duct,  that  where  there  have  been  no  prejudices  to  oc- 
cupy the  mind,  and  pervert  the  natural  sense  of  things, 
it  commands  an  immediate  and  instinctive  approbation. 
Recourse  is  rarely  had  to  the  casuist  for  the  sake  of 
discovering  what  is  our  duty,  but  very  often  that  we 
may  find  a  plausible  pretext  for  eluding  its  commands. 
The  christian  scheme  in  this  particular  will  be  found, 
it  is  hoped,  exactly  conformable  to  the  purest  dictates 
of  the  unprejudiced  mind,  to  be  truly  perfective  of  our 
nature,  which  it  evidently  tends  to  purify,  expand  and 
raise,  from  every  thing  that  is  sordid,  contracted  or 
low.  The  casuistic  art,  as  it  is  commonly  managed, 
is  in  fact  but  a  child  of  the  metaphysical  theology  of 
the  schools,  and  has  taken  a  considerable  tincture  from 
the  secular  considerations  which  have  influenced  the 
parent.  Hence  the  term  casuistical  reasoning  has,  with 
judicious  people,  fallen  very  much  into  disgrace,  and 
is  considered  at  present  as  very  nearly  synonimous 
with  sophistical  and  Jesuitical  reasoning.  I  do  not  say 
indeed,  that  there  may  not  sometimes  happen  compli- 
cated cases,  in  which  even  a  sensible  and  good  man 
might  be  perplexed  on  which  side  he  ought  to  deter- 
mine.    But  these  do  not  frequently  occur ;  and  to 


CAMPRELk'S   LECTURES.  113 

employ  oneself  in  imagining  them  before  hand,  and  in 
devising  the  various  possible  circumstances  in  which 
transgression  may  be  either  extenuated  or  excused, 
will,  I  am  afraid,  be  found  a  more  effectual  expedient 
for  insinuating  vice,  than  it  is  for  making  us  under- 
stand the  just  limits  of  virtue. 

I  come  now  to  point  out  the  advantages,  which  will 
redound  to  the  student  from  his  employing  so  much 
of  his  time  and  labour  on  the  scriptures,  as  the  exer- 
cises, which  I  have  enjoined,  will  necessarily  require. 
The  first  and  most  manifest  advantage  is  a  knowledge 
of  the  scriptures.  If  any  thing  whatever  can  contri- 
bute to  this  end,  the  method  I  have  proposed  must 
certainly  do  it.  Every  thing  that  is  remarkable  in  the 
sacred  volume  may  almost  be  comprised  in  these  three 
particulars,  the  history  it  contains,  the  scheme  of  doc- 
trine, and  the  system  of  precepts.  In  order  to  make  a 
proper  abstract  of  each,  it  is  necessLu-y  that  we  should 
be  attentive  to,  and  get  acquainted  with  every  part. 
Some  parts  indeed  are  more  essential  for  one  of  these 
purposes,  and  other  parts  for  another  ;  but  there  is  no 
portion  of  sacred  writ,  of  which  we  may  not  say  with 
justice,  that  it  is  conducive  for  our  improvement,  ei- 
ther in  the  biblical  history,  doctrine,  or  morals,  if  not 
in  more  than  one  of  them,  or  even  in  all  the  three. 

Another  advantage  well  deserving  the  student's  seri- 
ous attention  is  this.  It  puts  him  upon  a  method,  by 
means  of  which  he  can  hardly  be  in  a  situation  where- 
in he  may  not  have  it  in  his  power  to  employ  his  time 
profitably  in  the  acquisition  of  useful  knowledge,  and  in 
forming  habits  of  composition.  I  can  easily  conceive, 
and  I  believe  many  of  you,  gentlemen,  may  have  ex- 
perienced what  I  am  going  to  mention,  I  say,  I  can 
15 


114  CAMPBELL'S  LECTURES. 

easily  conceive  that  the  situation,  in  which  you  may 
sometimes  find  yourselves,  may  be  such  as  affords 
verv  little  advantage  for  study,  on  any  plan  of  reading 
that  could  well  be  proposed.  The  books  which  I 
might  recommend  may  not  be  found  in  the  places  to 
which  your  circumstances  may  lead  you,  and  even  the 
most  ordinary  helps  may  not  be  at  hand.  On  the  plan 
I  propose,  a  great  deal  may  be  done  with  no  other 
book  but  the  Bible,  and  a  Concordance,  which  are  to 
be  found  every  where.  Such  of  you  as  can  read  He- 
brew, and  it  is  what  you  all  ought  to  read,  should 
never  be  without  a  Hebrew  Bible  of  your  own,  and  let 
me  add  to  this,  a  copy  of  the  Septuagint  and  the  Greek 
New  Testament.  And  if  ye  have  these,  which  are 
neither  cumbersome,  nor  expensive,  ye  are  so  richly 
provided,  that  it  is  your  own  fault,  wherever  ye  are,  if 
ye  are  not  improving  daily.  The  other  books,  which 
I  have  recommended  for  your  advancement  in  the 
knowledge  of  sacred  history,  and  for  familiarizing  you 
to  the  Jewish  manners,  ceremonies,  polity,  idiom,  ye 
ought  to  use  when  ye  have  the  opportunity  of  such  as- 
sistances, but  ought  always  to  remember  that  the  want 
of  them  needs  never  impede  your  progress,  and  con- 
sequently is  no  excuse  for  your  being  idle.  It  is  a 
point  of  the  utmost  consequence  to  young  men,  that 
we  lay  down  to  them  a  proper  method  of  employing 
their  time,  not  in  a  certain  imaginary  situation  which 
one  might  devise  or  wish,  but  in  those  actual  situa- 
tions, in  which  the  greater  part  of  you  have  a  proba- 
bility of  being.  I  have  known  directions  given  to  stu- 
dents, which  seemed  to  proceed  on  the  hypothesis,  that 
they  were  to  live  all  their  days  in  the  midst  of  a  libra- 
ry, where  no  literary  production  of  any  name  was 


CAMPBELL'S  LECTURES,  115 

wanting.  The  consequence  of  this  was,  that  the  im- 
practicability of  the  execution  made  all  the  sage  direc- 
tions they  received,  to  be  almost  as  soon  forgotten  as 
given ;  and  even  if  they  were  not  forgotten,  as  they 
could  not  be  put  in  practice,  for  want  of  the  necessa- 
ry implements  recommended,  they  would  serve  only 
as  an  excuse  for  idleness.  I  would,  as  much  as  possi- 
ble, supply  this  defect ;  and  allow  me  to  add,  I  would 
deprive  every  one  of  you,  if  I  can,  of  that  silly  pretext 
for  doing  nothing,  that  you  have  not  books.  I  insist 
upon  it,  that  the  young  student,  while  he  has  the  Bi- 
ble, may  still  be  usefully  employed. 

A  third  advantage  which  will  redound  from  a  proper 
application  of  the  method  now  proposed,  is  that  your 
style  on  religious  subjects  will  be  very  much  formed 
on  that  of  the  scriptures.  And  what  can  be  so  proper 
for  conveying  the  mind  of  God  in  the  great  truths  of 
revelation,  as  that  which  was  employed  by  the  spirit 
of  God,  who  speaks  to  us  by  the  sacred  penmen  ?  One 
of  the  many  unhappy  consequences,  which  have  result- 
ed from  the  divisions  of  christians,  from  their  classing 
themselves  under  their  several  captains  and  leaders,  in 
manifest  derogation  from  the  honour  due  to  their  only 
head  and  lord,  the  Messiah,  and  in  no  less  manifest 
contempt  of  the  apostolical  warnings  they  have  receiv- 
ed to  the  contrary,  (one,  I  say,  of  the  unhappy  conse- 
quences of  this  conduct)  is,  that  each  party  hath  got  a 
dialect  of  its  own,  formed  upon  the  model  of  the  great 
doctor  or  rabbi  the  founder,  or,  at  least,  the  champion 
of  the  sect  to  whom  they  have  implicitly  resigned  their 
understandings.  And  what  is  worse,  this  diversity 
in  the  dialects  used  by  the  different  parties  hath  itself 
become  the  ground  of  an  alienation  of  heart  from  one 


116  CAMPBFXL'S   LECTURES. 

another ;  and  that,  even  in  cases  where  this  difference 
in  phraseology,  is  all  the  difference  which  a  wise  man 
would  be  able  to  discern  between  them.  It  was  the 
resolution  of  Paul  to  speak  the  things  of  God,  "  not  in 
the  words  which  man's  wisdom  teacheth,  but  which 
the  Holy  Ghost  teacheth."  The  reverse  is  the  prac- 
tice of  all,  in  whom  the  true  spirit  of  the  sect  predo- 
minates, of  whatever  denomination  the  sect  be.  They 
are  ever  for  speaking  the  things  of  God,  not  in  the 
Avords  which  the  Holy  Ghost  teacheth,  but  which  man's 
wisdom  teacheth.  In  antediluvian  times  when  the  sons 
of  God  went  in  to  the  daughters  of  men,  the  product 
of  this  unnatural  mixture,  as  the  sacred  historian  in- 
forms us,  was  giants,  men  of  renown  indeed,  but 
renowned  only  for  what  is  bad,  men  hideous  both  in 
body  and  mind,  as  eminent  for  their  wickedness  as  for 
their  stature.  When  religion,  the  daughter  of  heaven^ 
hath  been  at  any  time  unhappily  forced  to  admit  an 
intercourse  with  school  metaphysics,  a  mere  son  of 
earth,  the  fruit  of  such  incongruous  union  has  been  a 
brood  no  less  monstrous.  Or  to  adopt  an  apt  simili- 
tude of  Luther's,  *'  Mixtione  quadam  ex  divinis  eloquiis 
€t  philosophicis  ratiojzibus,  tanquam  ex  Centaurorum 
genere  bifonnis  disciplina  conjiata  est^  Hence  those 
absurdities  in  doctrine,  dressed  in  technical  and  bar- 
barous language,  by  which  the  truth,  as  it  is  in  Jesus, 
hath  been  so  miserably  defaced.  Nor  have  these  last 
monsters  been  guilty  of  fewer  or  less  considerable  rava- 
ges, than  the  first.  In  proof  of  this  fact,  many  of  the 
most  incontestible  evidences  from  church  history  might 
be  produced.  What  the  apostle  dreaded  with  regard 
to  the  Corinthians,  has  in  less  or  more  befallen  chris- 
tians of  all  denominations,  their  minds  have  been  cor- 


CAMPBELL'S  LECTUHES.  117 

rupted  from  the  simplicity  that  is  in  Christ.  A  more 
curious,  a  more  artificial  and  a  more  learned  style  was 
necessary  to  gratify  a  vitiated  palate  and  depraved 
appetite.  \ 

Many  are  the  evils,  which  to  this  day  are  consequent 
upon  an  immoderate  attachment  to  scholastic  language. 
One  is,  a  certain  jealousy  of  temper  which  it  has  oc- 
casioned. As"  one  principal  distinction,  especially  in 
those  parties  or  factions  which  are  considered  as  ap- 
proaching nearest  to  one  another,  is  in  their  style  and 
idiom,  a  true  sectary  gives  a  particular  attention,  not 
to  the  sentiments,  but  to  the  phraseology  of  any  writer 
or  speaker  whose  performance  falls  under  his  consider- 
ation, in  order  that  he  may  discover  v/hether  he  be  a 
genuine  son  of  the  party.  For  this  purpose,  he  is  apt 
to  scrutinize  every  word  and  expression,  though  in 
itself  the  most  harmless  and  inoffensive,  with  a  kind 
of  malicious  severity,  and,  in  consequence  of  this  habit, 
acquires  a  suspicious  censoriousness  in  his  manner  of 
judging,  which  in  every  doubtful  case,  leans  to  the  un- 
favourable side  ;  a  disposition  the  most  opposite,  both 
to  the  docile  and  to  the  charitable  temper  of  Christianity, 
that  can  be  well  conceived.  Do  not  mistake  me,  as 
though  I  meant  this  charge  against  any  one  sect  or 
party,  or  those  of  one  particular  persuasion.  I  am 
persuaded,  on  the  contrary,  that  it  may  with  too  great 
justice  be  charged  on  all.  Nay  what  is  worse,  though 
they  are  shy  to  speak  it  out,  the  style  of  scripture  itself 
doth  not  altogether  escape  their  animadversion  and 
dislike.  In  the  various  disputes  that  have  been  intro- 
duced, as  those  on  each  side  pretend,  that  the  doctrine 
of  holy  writ  is  conformable  to  that  of  their  party,  each 
has  recourse  to  it  for  arguments.  Each  picks  out  those 


318  CAMl»BELL'S  LECTURES. 

expressions  and  passages  which  appear  most  favourable 
to  its  own  dogmas,  carefully  avoiding  those,  which 
seem  to  lean  to  the  side  of  the  adversary  and  are  most 
commonly  quoted  by  him.  The  consequence  of  this 
is,  that  the  various  texts  of  scripture  are  strangely  dis- 
united among  themselves,  ranged  on  different  sides, 
and,  as  it  were,  mustered  among  the  forces  of  the  op- 
posite combatants.  One  set  of  scriptural  expressions 
and  terms  become  the  favourites  of  one  party,  and  are, 
to  say  the  least  of  it,  carefully  avoided  by  another ; 
this  latter  has  also  in  holy  writ  its  darling  terms  and 
phrases,  which  are  no  less  shunned  and  disliked  by  the 
former.  Thus  all  have  more  or  less  incurred  the  re- 
proach which  the  prophet  Malachi  threw  out  against 
the  priests  of  his  day,  *'  that  they  had  corrupted  the 
covenant,  and  were  partial  in  the  law."  Part,  it  would 
seem,  pleased  them,  and  part  did  not;  they  were  care- 
ful to  cull  out  those  particulars  which  were  suited  to 
their  taste,  and  not  less  careful  to  omit  such  as  were 
unpalatable.  And  are  not  we  chargeable  with  the  like 
partiality  in  regard  to  God's  word  ?  Doth  not  one  side 
look  with  a  jealous  eye  on  the  very  mention  of  good 
works,  especially  as  that  according  to  w^hich  we  must 
finally  be  judged,  according  to  which  we  must  be  either 
rewarded  or  punished  ?  Doth  not  the  necessity  of 
obedience,  though  delivered  in  the  very  words  of  scrip- 
ture, the  insufficiency  of  faith  when  unfruitful  and 
alone,  the  danger  of  apostacy,  of  making  shipwreck  of 
faith  and  of  a  good  conscience,  and  the  duty  of  perse- 
verance, alarm  them  with  the  direful  apprehensions 
of  arminianism,  pelagianism,  popery,  the  doctrine  of 
merit,  and  what  not  ?  But  do  I  accuse  those  of  one 
side  only  ?  By  no  means.   Under  this  sin  all  sects  and 


CAMPBELL'S  LECTURES.  119 

parties  may  with  the  greatest  justice  be  concluded. 
Do  but  consider  the  matter  impartially.  How  are  those 
of  a  different  party  affected  by  the  mention  of  our 
being  saved  by  faith,  of  the  necessity  of  divine  grace^ 
of  election,  regeneration,  and  the  like  ?  Are  not  their 
fears  as  quickly  alarmed  ?  Are  they  not  apt  to  exclaim, 
"  rank  Calvinism,"  it  is  much  if  they  do  not  add,  "  fa- 
natical and  puritanical  nonsense  V  And  is  it  not  evi- 
^  dent,  that  in  this  manner,  the  censures  and  reproaches 
of  both  are  levelled  in  a  great  measure  against  the  word 
of  God  itself,  whose  language,  it  is  manifest,  that 
neither  party  will  admit  in  all  things  to  be  safe  and 
unexceptionable?  It  is  worth  while  to  observe  the 
different  ways  of  quoting  adopted  by  different  sides. 
Each  always  abounds  most  in  the  favourite  texts  of 
the  party  ;  but  when  the  introduction  of  a  passage,  that 
has  been  often  strenuously  urged  by  an  adversary, 
seems  unavoidable,  what  pains  do  they  not  take  to 
mend  it  ?  With  what  circumspect  attention  do  they 
intersperse  such  clauses,  and  make  such  additions,  as 
may  prevent  its  being  understood  in  any  other  sense, 
than  the  sect  approves  ?  Is  it  possible  in  a  more  glar- 
ing manner,  to  show  their  disapprobation  of  the  lan- 
guage of  the  spirit ;  and  that  it  is  their  opinion,  that  on 
some  points  even  the  Holy  Ghost  hath  expressed  him- 
self incautiously,  an  oversight,  which,  it  would  seem, 
they  think  it  incumbent  on  them,  when  occasion  offers, 
to  correct  ?  I  know  no  way  to  avoid  all  those  evil  con- 
sequences of  the  spirit  of  schism  and  rage  of  dogma- 
tism, that  have  so  long  and  so  universally  prevailed  in 
the  church,  but  by  having  recourse  directly  to  the 
fountain,  before  our  minds  have  been  tainted  by  any 
party  whatever.    This,  and  nothing  but  this,  will  ever 


120  CAMPBELL'S  LECTURES 

bring  our  judgments  into  the  right  train,  and  lead  us 
to  determine  concerning  the  doubtful  and  jarring  opi- 
nions and  expressions  of  men  by  the  infallible  word  of 
God,  and  not  of  the  infallible  word  of  God,  by  the 
doubtful  and  jarring  opinions  and  expressions  of  men. 
The  last  great  advantage  I  propose  to  mention  as 
resulting  from  this  method,  is  the  preparation  it  gives 
for  the  understanding,  both  of  the  general  controversy 
concerning  the  truth  of  Christianity,  and  in  like  manner 
of  all  the  particular  disputes  that  have  arisen  in  the 
church.     This  I  shall  illustrate  in  the  next  lecture. 


LECTURE   V< 


Siitbject'continuecl....The  knowledge  of  the  Scriptures  the  most  essential  part 
^  of  the  Study.. ..How  far  tlie  Study  of  Conti'oversy  demands  our  attention. 

In  my  last  discourse,  I  began  with  giving  some  hints 
to  aid  the  young  inquirer  into  religion,  in  forming  a 
kind  of  system  of  christian  morality,  and  concluded 
with  pointing  out  the  advantages  which  would  redound 
to  him,  from  his  being  frequently  employed  in  the  ex- 
ercises on  the  scripture  which  we  have  recommend- 
ed, that  is,  in  making  abstracts,  first  of  the  scriptural 
history,  secondly  of  the  doctrines,  and  thirdly  of  the 
moral  precepts.  Of  these  advantages,  I  particularly 
mentioned  and  illustrated  on  the  last  occasion,  three. 
The  first  was,  that  it  is  one  of  the  most  effectual  me- 
thods, I  can  conceive,  of  bringing  the  student  to  an 
intimate  acquaintance  with  his  Bible.  The  second  was, 
that  it  suggests  to  him  an  excellent  method  of  employ- 
ing his  time  usefully  in  almost  any  situation  wherein 
he  can  be  placed.  Every  other  method  or  plan  of  study 
presupposeth  so  many  things,  so  much  leisure,  so  ma- 
ny conveniences,  and  so  great  a  variety  of  books,  that 
admitting  it  were  ever  so  profitable,  it  can  scarcely  ever 
be  put  in  execution ;  whereas  on  the  contrary,  if  the 
young  divine,  however  situated,  be  not  in  a  condition 
for  executing  this,  we  may  say  justly,  that  in  ninety 
nine  cases  out  of  a  hundred,  he  has  himself  to  blame- 
16 


122  CAMPBELL'S  LECTURES. 

The  third  advantage  I  mentioned  was,  that  his  style  in 
rehgious  matters,  in  what  regards  the  great  truths  of 
revelation,  would  by  this  method  be  formed  entirely 
on  the  style  of  holy  writ,  the  great  and  only  source  of 
our  information  on  this  head,  a  style  which  in  general 
terms  is  admitted  by  all  parties  of  christians  to  be  un- 
exceptionable, a  style  which  no  sect  dares  directly  to 
accuse,  and  yet  with  which  no  true  sectary  is  alto- 
gether satisfied.  Nor  will  this  advantage  appear  in- 
considerable to  those,  who  see  what  it  is  to  be  confined 
and  hampered  in  the  trammels  of  a  faction,  and  who 
are  duly  sensible  of  the  jealousy  and  malignity  of  spi- 
rit, that  have  been  consequent  on  the  many  discordant 
Babel  dialects,  which  have  been  introduced  into  the 
christian  world  by  our  numerous  and  antichristian 
divisions. 

The  fourth  and  last  great  advantage,  which  in  con- 
cluding I  just  mentioned,  and  now  intend  to  illustrate, 
is,  the  preparation  which  by  this  method  the  student 
will  acquire,  for  the  understanding  both  of  the  general 
controversy  concerning  the  truth  of  Christianity,  and 
also  of  the  particular  disputes  that  have  arisen  in  the 
church.  As  to  the  general  controversy  concerning 
the  truth  of  revelation,  the  objections  of  the  adversa- 
ries, as  was  observed  formerly,  are  mostly  of  two 
kinds.  They  are  either  intrinsic,  and  are  levelled 
against  the  contents  of  scripture,  the  doctrine  it  teaches, 
the  morals  it  inculcates,  or  the  probability  of  the  his- 
tory it  records  ;  or  extrinsic,  and  are  levelled  against 
the  outward  evidences  which  are  produced  in  its  de- 
fence, the  miracles  performed,  and  the  prophecies  ful- 
filled. Now  as  to  the  former  species  of  attack,  it  is 
manifest  we  are  utterly  unfit  for  judging  of  the  ques- 


CAMPBELL'S  LECTURES.  123 

tion  concerning  the  quality  of  the  contents  of  revela- 
tion, till  we  have  previously  studied  what  the  contents 
are.  If  we  go  to  work  the  other  way,  which  1  call 
preposterous,  we  are  entirely  at  the  mercy  of  the  an- 
tagonist for  the  most  essential  part,  the  very  foundation 
of  his  argument,  to  wit,  the  reality  of  the  facts  and  alle- 
gations, on  which  all  his  reasonings  are  built.  If  we  take 
things  for  granted  on  his  bare  affirmation,  which  if  he 
has  a  specious  manner  of  writing  we  shall  have  a  strong 
propensity  to  do,  it  is  a  thousand  to  one  we  shall  become 
the  dupes  of  the  grossest  misrepresentation.  If  we  have 
the  sense  and  caution  to  perceive  that  we  ought  to  sus- 
pend our  judgment,  till  we  have  impartially  examined 
the  allegations  in  point  of  fact,  we  shall  at  best  be  per- 
plexed and  puzzled,  but  can  never  be  edified  or  im- 
proved by  so  premature  a  study.  The  only  thing  we 
then  can  do  with  propriety,  is  to  betake  ourselves  to  the 
study  of  scripture  in  some  such  method  as  that  which 
has  been  proposed  ;  and  before  we  have  accomplished 
this,  'tis  a  thousand  to  one,  that  all  our  previous  con- 
troversial reading,  Avhcn  we  were  nowise  prepared  to 
enter  into  the  argument,  will  be  quite  forgotten,  so  that 
the  least  bad  consequence  of  this  perversion  of  the 
natural  order  is  the  loss  of  so  much  time  and  labour, 
and  the  necessity  we  are  under  of  beginning  the  con- 
troversy a  second  time,  if  we  would  become  masters 
of  the  question.  Even  in  a  dispute,  which  we  may 
happen  to  hear  in  company,  how  little  are  we  qualified 
to  judge  which  of  the  parties  hath  reason  on  his  side, 
if  we  are  unacquainted  with  the  subject  of  dispute  ? 
We  shall  possibly  be  capable  of  deciding,  which  is  the 
ablest  disputant ;  but  we  could  not  devise  a  more  falla- 
cious fule,  though  in  such  circumstances  none  is  more 


m  GAMPBELL'S  LECTtlRES. 

common,  by  which  to  determine  the  merits  of  the 
cause. 

Let  it  not  be  pleaded  in  answer  to  this,  that  without 
such  a  course  of  study  and  exercises  as  hath  been  pro- 
posed, the  generality  of  students,  at  least  in  protestant 
countries,  have  sufficient  knowledge  of  the  contents  of 
scripture,  to  qualify  them  to  judge  of  such  controver- 
sy ;  for  have  they  not  had  occasion,  nay  have  they  not 
been  inured  to  read  the  sacred  books  themselves,  and 
to  hear  them  read  by  others,  even  from  their  infancy  ? 
But  to  this  I  reply,  that  as  teaching  in  this  manner  has 
always  been  accompanied  more  or  less  with  human 
explications  and  glosses,  the  learner  in  so  early  a  period 
is  extremely  ill  qualified  to  distinguish  the  text  from 
the  comment.  Accordingly,  do  we  not  see,  that  with 
the  sam€  practice  of  reading  scripture  and  hearing  it 
read,  the  notions  of  its  doctrine,  imbibed  by  the  youth, 
are  different  in  different  countries  and  in  different  sects  ? 
It  is  of  importance,  before  the  student  enter  on  the 
main  question,  the  truth  of  his  religion,  that  he  should 
be  enabled  to  distinguish  between  the  commandments 
of  God,  and  the  traditions  of  the  elders ;  between  the 
simple  truth,  as  it  is  in  Jesus,  and  the  subtleties  and 
refinements  of  the  theorist.  These  are  miserably  blend- 
ed and  confounded  in  all  the  attacks  that  have  been 
made  on  the  christian  religion.  And  what  is  worse, 
most  of  the  answerers,  having  been  themselves  zealous 
partisans  of  some  sect,  have  contributed  to  confirm  and 
increase  the  confusion.  The  method  I  have  proposed 
doth,  in  my  opinion,  bid  fairest  for  accomplishing  the 
end,  and  enabling  the  student,  in  most  cases,  to  make 
the  distinction.  Besides,  even  the  attacks  that  have 
been  made  on  the  external  evidences,  especially  in  re^ 


-!^ 


CATWrPBELL'S   LECTURES.  123 

gard  to  the  fulfilment  of  prophecies,  when  the  argu- 
ment turns  on  the  meaning  of  the  prediction,  we  arc 
by  thus  familiarizing  ourselves  to  the  study  of  the 
scripture  idiom,  language  and  sentiments,  prepared  for 
understanding,  and  consequently  for  deciding  upon  its 
strength  or  weakness.  And  indeed  (if  we  except 
only  the  abstract  and  metaphysical  argument,  that  has 
been  urged  against  the  possibility  of  miraculous  events 
as  being  preternatural,  which  is  totally  independent  on 
any  question  of  fact,  and  may  therefore  be  studied  at 
any  tim.e)  the  best  preparation  we  can  make,  for  enter- 
ing into  the  whole  controversy  concerning  the  truth  of 
Christianity,  is  a  critical  knowledge  of  holy  wTit,  to- 
gether with  some  proficiency  both  in  biblical  and  eccle- 
siastic history.  But  further,  this  will  be  found  the 
best  method,  not  only  for  enabling  us  to  understand 
the  controversy,  but  for  abridging  it  also.  We  shall 
be  in  a  capacity  for  detecting  many  fallacies  in  reason- 
ing, and  many  misrepresentations  of  fact,  which  might 
otherwise  stagger  and  confound  us.  When  thus  pre- 
pared, our  own  penetration  will,  in  many  cases,  super- 
sede the  necessity  of  perusing  refutations. 

But  this  method  will  be  found  not  only  the  best 
preparation  for  understanding  the  general  controversy 
concerning  the  truth  of  our  religion,  but  also  for  enter- 
ing properly  into  the  particular  controversies,  that  have 
arisen  among  christians  concerning  articles  of  faith, 
matters  of  government,  worship,  discipline,  or  morals. 
When  the  adverse  parties  are  both  protestants,  the 
point  just  now  affirmed  may  with  propriety  be  called 
self-evident ;  because  the  only  infallible  rule  of  deci 
sion  admitted  by  both  parties,  is  the  scripture.  And 
even  in  the  disputes  which  subsist  between  protes-  - 


126  CAMPBELL'S    LECTURES. 

tants  and  papists,  or  Roman  catholics  as  they  aftect 
to  call  themselves,  this  knowledge  of  the  sacred  volume 
and  history  must  be  of  the  utmost  consequence ;  since, 
though  we  do  not  receive  for  scripture  all  that  they 
account  canonical,  yet  they  admit  as  such  all  the  books 
that  arc  received  by  us;  and  though  they  will  not 
acknowledge  scripture  to  be  the  only  rule  of  faith  and 
manners,  yet  as  they  own  its  inspiration,  they  avow  it 
to  be  a  rule  and  an  unerring  rule  too.  The  exact 
knowledge  of  its  contents  must  therefore  be  of  the 
greatest  moment  to  one  who  would  enter  the  lists  with 
a  Romanist,  since  those  of  that  faction  cannot,  consist- 
ently with  their  own  profession,  admit  any  thing  in 
religion,  which  is  contradictory  to  the  doctrine  or  pre- 
cepts contained  in  that  book  :  so  that  even  upon  their 
own  principles,  their  tenets  are  liable  to  be  confuted 
from  scripture,  if  we  can  evince  the  contrariety.  And 
with  regard  to  all  the  particular  popish  controversies, 
next  to  the  knowledge  of  scripture,  a  thorough  ac- 
quaintance with  ecclesiastic  history  is  of  the  greatest 
importance.  Uninterrupted  tradition  is  a  much  boast- 
ed and  very  powerful  plea  with  them.  It  is  impossi- 
ble without  such  an  acquaintance  with  church  history, 
for  any  one  to  conceive  how  miserably  ill  this  plea  is 
adapted  to  support  their  cause.  The  gradual  introduc- 
tion of  their  many  gross  corruptions,  both  in  doctrine 
and  practice,  is  so  extremely  apparent  to  the  historic 
student,  that  even  a  person  of  moderate  penetration  will 
need  no  other  proof,  either  of  their  novelty,  or  of  the 
baseness  of  their  extraction.  He  will  thus  in  the  most 
effectual  manner  be  convinced  of  the  falseness  of  all 
other  foundations,  tradition,  popes  and  councils,  and 
that  the  Bible  i«  that  alone  on  which  the  religion  of 


CAMPBELL'S  LECTURES.  12^ 

christians  can  rest  immoveably.  He  will  be  apt  to 
conclude  in  the  words  of  the  excellent  Chilling  worth 
(whose  performance  deserves  a  most  serious  perusal, 
not  more  because  it  is  a  clear  detection  of  papistical 
sophistry,  than  because  it  is  an  admirable  specimen  of 
just  and  acute  reasoning,  he  will  be  ready,  I  say,  to 
conclude  in  the  words  of  that  author,)  "  Whatsoever 
else  they  believe  besides  the  Bible,  and  the  plain,  irre- 
fragable, indubitable,  consequences  of  it,  well  may  they 
hold  it  as  a  matter  of  opinion,  but  as  a  matter  of  faith 
and  religion  neither  can  they,  with  coherence  to  their 
own  grounds,  believe  it  themselves,  nor  require  the 
belief  of  it  of  others,  without  most  high  and  most  schis- 
matical  presumption.  I,  for  my  part,  after  a  long  and 
(as  I  verily  believe  and  hope)  impartial  search  of  the 
true  -way  to  eternal  happiness^  do  profess  plainly,  that 
I  cannot  find  any  rest  for  the  sole  of  my  foot,  but  on 
this  rock  only.  I  see  plainly  and  with  m}^  own  eyes, 
that  there  are  popes  against  popes  ;  councils  against 
councils  ;  some  fathers  against  others  ;  the  same  fathers 
against  themselves ;  a  consent  of  fathers  of  one  age 
against  a  consent  of  fathers  of  another  age  ;  the  church 
of  one  age  against  the  church  of  another  age.  Tra- 
ditive  interpretations  of  scripture  are  pretended,  but 
there  are  none  to  be  found.  No  tradition,  but  onl}- 
of  scripture,  can  derive  itself  from  the  fountain,  but 
may  be  plainly  proved,  either  to  have  been  brought 
in,  in  such  an  age  after  Christ,  or  that  in  such  an  age 
it  was  not  in.  In  a  word,  there  is  no  sufficient  certain- 
ty, but  of  scripture  only,  for  any  considerate  man  to 
build  upon."  Thus  far  that  able  advocate  of  protes- 
tantism. So  just  will  the  remark  be  found  upon  the 
trial,  that  those  branches  of  knowledge,  which  we  have 


5_2S  CAMPBELL'S  LECTURES- 

advised  the  student  to  begin  with,  holy  writ  and  sacred 
history,  will  beyond  his  conception,  tend  to  shorten  the 
study  of  all  religious  controversies  both  general  and 
particular.  The  reason  is  obvious.  It  will  supply 
him  with  a  fund  in  himself,  whereby  he  can  discover 
the  solidity  or  futility  of  almost  every  argument  that 
can  be  advanced. 

On  the  contrary,  when  one  who  is  quite  unprovided 
in  this  respect,  enters  on  controversy  either  general  or 
particular,  what  is  the  consequence  ?  It  is,  I  may  say, 
invariably,  one  or  other  of  these  two.  He  is  either  fix- 
ed entirely  in  his  sentiments  by  the  first  author  he 
reads,  so  that  the  clearest  proofs  from  reason  or  scrip- 
ture can  never  shake  him  afterwards  ;  or  he  is  always 
the  dupe  of  the  last  writer  he  has  happened  to  peruse. 
The  first  is  commonly  the  case,  when  there  is  ever  so 
little  of  a  previous  bias  from  education  to  the  principles, 
and  a  favourable  opinion  of  the  character  of  the  author. 
The  second  holds  more  commonly  when  the  bias  from 
(education,  if  any,  is  inconsiderable,  and  the  authors  on 
?30th  sides  ingenious  and  artful.  Nor  does  this  waver- 
ing in  the  student  betray,  as  is  commonly  imagined,  a 
.  want  of  understanding.  The  want  it  betrays  is  of  a 
very  different  nature.  It  is  the  want  of  such  a  stock 
of  knowledge,  as  is  necessary  to  qualify  the  mind  for 
judging.  Or  to  adopt  an  illustration  from  the  body  ; 
it  is  not  the  badness  of  his  eyes,  but  the  want  of  light 
which  is  the  cause  of  his  mistaking.  And  the  best 
eyes  in  the  world  will  not  distinguish  colours  in  the 
dark.  It  must  be  owned  further,  that  even  this  change- 
ableness,  when  it  arises  from  such  a  cause  as  we  have 
mentioned,  shows  commonly  a  laudable  candour  of 
temper  and  openness  to  conviction.     In  both  cases. 


CAMPBELL'S    LECTURES.  129 

however,  the  effect  is  a  sufficient  demonstration,  that 
the  study  was  premature.  Mr.  Pope,  by  his  own  ac- 
knowledgement, was  an  instance  of  the  case  last  men- 
tioned, as  we  learn  from  one  of  his  letters  to  Dr. 
Atterbury.  The  prelate,  it  would  appear,  had  been 
using  his  best  endeavours  with  the  poet  to  induce  him 
to  read  some  of  the  most  celebrated  authors  on  the 
popish  controversy,  in  order  to  his  conversion  to  the 
church  of  England.  Mr.  Pope,  amongst  other  things, 
informed  the  bishop,  that  he  had  formerly,  even  when 
he  was  but  fourteen  years  old,  employed  some  time  in 
reading  the  best  writers  on  both  sides  the  question,  and 
that  the  consequence  had  always  been,  that  he  was  pro- 
testant  and  papist  alternately,  according  to  the  princi- 
ples of  the  author,  who  had  last  engaged  his  attention. 
He  adds  very  pertinently,  "  I  am  afraid  most  seekers 
are  in  the  same  case  ;  and  when  they  stop,  they  are  not 
so  properly  converted,  as  outwitted.^'  Mr.  Pope  can- 
not, I  think,  be  justly  accused  even  by  his  enemies  of 
a  defect  of  understanding.  In  this  particular,  he  was 
considerably  above  the  ordinary  standard.  But  being, 
in  all  probability,  at  that  early  period,  totally  deficient 
in  those  materials,  which  could  enable  him  to  judge 
for  himself  in  controversies  about  the  sense  of  revela- 
tion, it  was  inevitable,  that  he  should  be  swayed  by 
turns  by  the  different  representations  of  the  different 
champions.  In  other  words,  not  having  in  himself 
those  lights  that  were  necessary,  the  knowledge  of 
scripture  and  the  knowledge  of  history,  to  enable  him 
to  see  with  his  own  eyes,  he  was  forced  to  see  with 
those  of  other  people  ;  and  his  impartiality  itself  led 
him  to  be  influenced  most  by  the  nearest,  by  him  who 
had  made  the  last  impression.  So  much  for  the  advanta- 
17 


130  CAMPBELL'S  LECTURES. 

ges  which  will  accrue  to  the  student  from  a  proper 
prosecution  of  the  plan  I  have  been  recommending. 

But,  it  may  be  said,  suppose  this  knowledge  of 
which  you  speak,  is  once  attained.  Must  he  proceed 
any  further ;   and  if  he  must.  In  what  manner  ?  In 
answer  to  these  questions,  I  observe  first,  that  when 
once  the  knowledge  I  mentioned  is  attained,  he  has 
accomplished  by  far  the  most  essential  part  of  the 
study  of  christian  theology,  he  hath  acquired  that  which 
is  both  in  itself  most  valuable,  and  can  best  prepare 
him  to  enter  with  understanding  into  the  other,  and 
less  essential  parts  of  the  study.     Things  however  are 
rendered  necessary  to  people  in  certain  stations  from 
certain  accidental  circumstances,  which  would  other- 
wise be  of  little  consequence  in  themselves.     Of  this 
sort  are  many  things  which  the  theologian  must  not 
altogether  overlook.     Some  books  deserve  to  be  read 
on  account  of  the  useful  instruction  they  contain  ;  some 
again  on  account  of  the  vogue  they  have  obtained,  and 
often  merely  that  we  may  be  qualified  to  say  with 
greater  confidence,  that  they  contain  nothing  of  any 
value ;  some,  because  they  inform  us  of  what  is  done, 
others,  because  they  inform  us  of  what  is  thought. 
And  as  the  qualities  of  different  books  and  the  acqui- 
sitions we  make  by  them  are  very  different,  so  the 
motives  that  influence  us  are  no  less  various :  some- 
times we  read  to  obtain  a  supply  of  knowledge,  oftener 
to  obtain  a  supply  of  conversation,  and  not  seldom  to 
pass  tolerably  over  a  vacant  hour,  which  we  are  at  a 
loss  how  to  spend.     In  determining  the  comparative 
merits  of  books,  there  can  be  no  question,  that  those 
which  convey  useful  knowledge  and  deserve  a  reading 
on  their  own  account,  are  in  a  class  greatly  superior  td 


CAMPBELL'S  LECTURES.  131 

those  which  afford  only  matter  of  conversation,  and  re- 
quire a  share  of  our  attention  on  account  of  the  esteem 
of  others;  and  which  is  perhaps  nearly  coincident, 
those  which  instruct  us  in  permanent  truths,  and  the 
actual  productions  of  eventful  time,  are  of  a  higher 
order,  than  those  which  entertain  us  only  with  the 
vague  opinions  and  unintelligible  sophisms  of  men. 
Books  of  the  third  class,  or  pieces  of  mere  amusement, 
I  throw  out  of  the  question  altogether.  Now  as  to 
those  of  the  second,  if  every  man  were  unconnected 
with  and  independent  on  his  fellows,  such  reading 
(farther  at  least  than  were  necessary  to  give  us  some 
notion  of  the  wanderings  of  the  human  mind)  it  would 
perhaps  be  better  to  dispense  with  entirely.  But  as 
that  is  not  the  case,  and  as  our  own  happiness  in  a 
great  measure,  and  the  very  end  of  our  being  depend 
on  our  utility,  it  is  necessary,  that,  in  our  studies,  this 
should  command  a  considerable  share  of  our  regard. 
It  is  not  by  undervaluing  their  sentiments,  that  we  can 
ever  hope  to  be  profitable  to  others,  and  to  correct 
w^hat  is  amiss  in  them.  It  is  necessary  that  in  this 
respect  we  should  even  follow  the  wanderer  into  his 
devious  tracks,  that  we  may  be  in  a  condition  to  lay 
hold  of  him,  and  reclaim  him  by  reconducting  him  into 
the  right  way. 

Now  to  make  application  of  these  observations  to 
the  present  subject,  I  readily  admit,  that  when  once 
the  young  divine  hath  acquired  the  knowledge  of  the 
scriptures  above  recommended  and  illustrated,  and 
liath  added  to  this  the  history  of  our  religion,  he  hath 
obtained  all,  or  nearly  all  that  is  instructive,  that  is  truly 
valuable  on  its  own  account,  but  he  hath  not  obtained 
all  that  may  be  necessary  to  fit  him  for  instructing 


132  CAMPBELL'S  LECTURES. 

Others.  For  this  piirjDose,  he  must  be  prepared  to  enter 
the  lists  with  gainsay ers  on  their  own  ground,  and  to 
fight  them  at  their  own  weapons.  With  the  fund  of 
substantial  knowledge  above  pointed  out,  he  will  hard- 
ly run  the  risk  of  being  seduced  by  the  sophistry  of 
others,  but  he  may  be  both  surprised  and  silenced  by 
it.  We  may  perceive  perfectly  the  inconclusiveness 
of  the  argument  of  an  adversary,  the  moment  it  is  pro- 
duced, to  which  however  we  may  not  be  able  on  the 
sudden  to  give  a  pertinent  and  satisfactory  reply.  Be- 
sides, a  deficiency  in  this  secondary  kind  of  knowledge 
is  perhaps  more  apt,  in  the  judgment  of  the  w^orld,  to 
fix  on  a  character  the  stain  of  ignorance,  than  a  defect 
in  the  primary  kind.  And  how  much  this  stigma, 
however  unjustly  fixt,  will,  by  prejudicing  the  minds 
of  men,  prevent  the  success  of  a  teacher,  those  who  un- 
derstand any  thing  of  human  nature  will  easily  judge. 
I  will  just  now  put  a  case,  the  decision  of  which 
will  be  thought  by  several  to  be  problematical,  and  by 
many  to  be  extremely  clear,  though  of  these  no  doubt 
some  w^ould  decide  one  w^ay,  and  some  another.  With 
the  reservation  of  sacred  writ  and  sacred  history,  under 
^vhich  I  include  all  that  can  serve  to  enlighten  pagan, 
Jewish  and  christian  antiquity,  I  will  suppose  that  all 
cur  theological  books,  systems,  controversies,  com- 
mentaries, on  all  the  different  sides,  were  to  be  anni- 
hilated at  once ;  the  question  is,  whether  the  christian 
world  and  the  republic  of  letters  w^ould  be  a  gainer  or 
a  loser  by  this  extraordinary  event.  Let  it  not  be 
imagined,  that  I  mean  by  this  supposition,  to  consider 
all  such  performances  as  being  on  a  level  in  point  of 
excellency.  Nothing  can  be  farther  from  my  view. 
I  know  that  the  difference  among  them  in  respect  of 


CAMPBELL'S  LECTURES.  I33 

merit  is  exceeding  great.  Nor  is  it  my  intention  to  in- 
sinuate, that  there  would  not  be  a  real  loss,  when  consi- 
dered separately,  in  the  suppression  of  many  ingeni- 
ous and  many  useful  observations.  But  as  there  would 
on  the  other  hand  be  manifest  gain  in  the  extinction  of 
so  much  sophistry,  the  destruction  of  so  many  artful 
snares  laid  for  seducing,  the  annihilation  of  the  mate- 
rials of  so  much  contention,  I  mviy  say,  of  the  fuel  for 
kindling  such  terrible  conflagrations,  my  question  re- 
gards only  the  balance  upon  the  whole,  and  whether 
the  loss  would  not  be  more  than  compensated  by  the 
profit.  Can  the  christian,  at  least  can  the  protestant, 
think,  that  there  would  be  a  want  of  any  thing  essen- 
tial, whilst  the  w^ord  of  God  remained,  and  every  thing 
that  might  be  helpful,  not  to  bias  men  to  particular 
opinions,  but  to  throw  light  upon  its  idiom  and  lan- 
guage ?  Is  it  possible,  that  any  man  of  common  under- 
standing should  imagine,  w^e  could  ever  come  to  differ 
so  widely  about  the  sense  and  meaning  of  scripture,  if 
we  did  not  take  such  different  ways  of  setting  out,  and 
if  almost  every  one  were  not  at  pains  to  get  his  mind 
preoccupied  by  some  human  composition  or  teaching, 
before  he  enters  on  the  examination  of  that  rule  ?  And 
would  it  be  a  mighty  loss  to  christians,  that  the  seeds 
(I  say  not  of  their  differences  in  opinion,  but)  of  such 
unrelenting  prejudices,  such  implacable  animosities 
against  one  another,  w^re  totally  destroyed  ?  Shall  it 
be  regarded  as  a  formidable  danger,  that  all,  by  being 
thus  compelled  to  a  sort  of  uniformity  in  their  method 
of  study,  should  arrive  at  an  unanimity,  not  so  much 
in  their  tenets,  as  in  their  dispositions  and  affections  ? 
For  that  this  would  be  the  consequence,  there  is  the 
greatest  reason  in  the  world  to  believe  ;  as  in  nine 


134  CAMPBELL'S  LECTURES. 

hundred  and  ninety  nine  instances  out  of  a  thousand, 
all  the  differences  among  christians  are  the  manifest 
fruit  of  the  different  biasses  previously  given  to  their 
minds. 

Those  who  are  profoundly  read  in  theological  con- ' 
troversy,  before  they  enter  on  the  critical  examination 
of  the  divine  oracles,  if  they  have  the  discernment  to 
discover  the  right  path,  which  their  former  studies 
have  done  much  to  prevent,  and  if  they  have  the  for- 
titude to  persevere  in  keeping  that  path,  will  quickly  be 
sensible,  that  they  have  more  to  unlearn  than  to  learn  ; 
and  that  the  acquisition  of  truth  is  not  near  so  difficult 
a  task,  as  to  attain  a  superiority  over  rooted  errors  and 
old  prejudices.  Let  it  not  be  imagined  from  this, 
that  I  condemn  all  controversial  writing.  There  are 
certain  circumstances,  I  am  sensible,  which  render  it 
necessary.  Were  it  indeed  possible,  that  all  contro- 
versies in  divinity  were  buried  in  one  grave  without 
the  hope  of  resurrection,  I  should  think  it  incompara- 
bly better  for  Christendom  ;  but  it  would  be  extremely 
hard  if  error  were  allowed  to  attack,  and  truth  not 
permitted  to  defend  herself.  If  there  must  be  debates, 
let  them  be  fair  and  open,  let  both  sides  be  heard  with 
candour  and  impartiality.  This  is  the  only  sure  way 
of  giving  all  possible  advantage  to  the  truth.  It  were 
certainly  better  for  mankind  that  no  deadly  weapons 
whatever  were  used  or  known  among  men  ;  but  if 
villains  w^ill  use  them  for  th^  purposes  of  mischief,  it 
would  be  very  hard,  that  honest  men  should  be  denied 
the  use  of  them  in  self  defence. 

I  would  not  by  this  be  thought  to  insinuate,  that 
these  two  cases  are  in  all  respects  parallel,  or  that  the 
patrons  of  error  were  always  actuated  by  villainous 


% 


CAMPBELL»S  LECTURES.  135 

designs.  God  forbid  that  I  were  so  uncharitable. 
Our  Lord  himself  hath  assured  us  that  those  who 
would  raise  the  most  cruel  persecutions  against  his 
disciples,  would  seriously  think,  that  in  so  doing  they 
did  God  service.  He  hath  little  knowledge  c^  man- 
kind who  doth  not  perceive  that  men  are  often  just  as 
sincere  in  their  intentions  in  the  defence  of  erroneous, 
as  of  true,  opinions.  The  only  purpose  of  my  simili- 
tude was  to  signify,  that  if  honesty  must  be  allowed  to 
wage  at  least  a  defensive  war  against  villainy,  the 
same  privilege  should  be  allowed  to  truth  against 
falsehood.  Here  indeed  it  may  be  justly  said,  that 
the  greater  freedom  ought  to  be  permitted  to  both 
parties,  as  the  distinction  is  not  so  easily  made  in  the 
latter  case,  as  in  the  former.  To  distinguish  the  just 
from  the  unjust  in  a  quarrel  is  commonly  a  matter  of 
much  greater  facility,  than  to  distinguish  the  true  from 
the  false  in  a  debate.  But  as  it  may  be  justly  said, 
that  errors  in  religion  have  generally  more  or  less, 
directly  or  indirectly,  a  bad  influence  on  practice,  they 
ought  always  to  be  guarded  against  with  all  the  pre- 
caution  of  which  we  are  capable.  Nor  is  there  an- 
other way  of  guarding  against  them,  that  I  know  of, 
but  by  an  unprejudiced  and  impartial  scrutiny  into  all 
matters  really  questionable. 

I  have  observed  already,  that  after  such  an  exami 
nation  as  hath  been  recommended  of  the  sacred  oracles, 
and  of  the  histories  to  which  they  relate,  and  with 
which  they  are  connected,  both  Jewish  and  christian,  the 
attentive  and  judicious  student  will  not  probably  find 
much  occasion,  for  his  own  sake,  to  canvass  the  works 
of  controvertists.  It  may  however  be  of  considerable 
consequence  for  the  sake  of  others,  that  one  who  is  to 


136  CAMPBELL'S  LECTURES. 

be  vested  with  a  public  character  in  the  church,  should 
not  be  entirely  unacquainted  with  their  writings.  The 
first  controversy  that  claims  our  attention  is  the  deis- 
tical,  as  this  strikes  directly  at  the  foundation  of  all. 
Could  one  have  an  opportunity  of  studying  this  at  his 
leisure,  in  what  order  he  pleased,  and  had  all  the  ne- 
cessary books  at  his  command,  I  should  advise  him  to 
begin  with  those  which  relate  to  the  intrinsic  evidence 
of  our  religion,  then  to  proceed  to  what  regards  the 
extrinsic  evidence,  first  prophecy,  because  most  nearly 
related  to  the  former  branch,  then  miracles,  and  last- 
ly every  collateral  confirmation  that  may  be  brought 
from  history.  But  as  it  rarely  happens,  that  one  can 
prosecute  a  plan  of  this  kind  in  the  order  or  man- 
ner in  which  it  is  proposed,  there  is  no  great  matter, 
though  you  take  occasion  of  perusing  the  books  of 
greatest  name  on  the  one  side  or  the  other  as  they 
fall  in  your  way.  The  only  thing  I  insist  on,  is  that 
this  study  ought  to  be  posterior  altogether  to  the 
study  of  sacred  writ  and  sacred  history,  if  you  would 
enter  into  it  with  understanding,  if  you  would  not 
expose  yourselves  to  be  misled  and  imposed  on,  mis- 
taking the  specious  for  the  solid,  not  enough  en- 
lightened to  distinguish  the  plausible  from  the  true. 
As  to  the  particular  questions  that  have  arisen  among 
chi^istians,  those  which  claim  our  first  attention  are, 
doubtless,  such  as  subsist  between  protestants  and 
papists.  Next  to  these  the  several  distinguishing 
tenets  which  characterize  the  A^rious  tribes  or  sects, 
that  come  under  the  common  name  of  protestant,  Lu- 
therans, Socinians,  Arminians,  Calvinists,  Antinomi- 
ans  ;  and  to  these  we  may  add  those  questions,  which 
have  been  for  some  time  hotly  agitated  in  this  island ; 

m 


-'^y 


•^^ 


n*  ^ 


CAMPBELL'S  LECTURES.  137 

for  though  several  of  them  are  in  themselves  apparently 
of  little  moment,   yet  they  have  been  productive  of 
momentous  consequences.     Such  are  the  questions  in 
relation  to  the  externals  of  worship  and  forms  of  go- 
vernment, about  ceremonies,  sacraments,  and  ordina- 
tion, and  which  constitute  the  principal  matters  in 
dispute  between  the  church  of  England  and  Dissen- 
ters, and  by  which  several  of  our  sects,  such  as  Ana- 
baptists, Nonjurors  and  Quakers,  are  chiefly  discrimi- 
nated.    As  to  the  numerous  controversies  which  have 
in  former  ages  made  a  noise  in  the  church,  and  are  now 
extinct,  or  which  are  still  agitated  in  distant  regions, 
Greece  or  Asia  for  example,  it  is  enough  with  regard 
to  these,  to  know  what  church  history  hath  recorded 
concerning  their  rise,  progress  and  decline,  concern- 
ing the  quibbles  and  phrases  (for  we  can  rarely  call 
them  principles)  which  have  afforded  the  chief  matter 
of  their  altercation.     I  do  not  speak  in  this  manner,  as 
if  all  our  controversies  in  the  West  were  of  themselves 
of  greater  importance  than  the  eastern  disputes,  or  as 
if  the  modern  were  superior  to  the  ancient.    I  am  far 
from  thinking,  that  the  cavils  and  logomachies  of  our 
Supralapsarians  and  Sublapsarians,  Remonstrants,  An- 
tiremonstrants,  and  Universalists  of  the  last  age,  or  of 
our  Seceders  both  burgesses  and  antiburgesses,  Re- 
liefmen,  Cameronians,  Moravians,  and  Sandemaniai^, 
aFe  one  jot  more  intelligible  or  more  edifying,  than 
those  of  the  Sebellians,  Eutychians  and  Nestorians 
and  Monothelites  and  Monophysites,  and  a  thousand 
other  ancient  and   oriental  distinctions.      The   only 
thing  that  can  give  superior  consequence  to  the  for- 
mer with  us,  is  their  vicinity  in  time  and  place,  and 
the  propriety  there  is,  that  for  the  sake  of  others,  tliiti 
18 


13$  CAMPBELL'S  LECTURES, 

christian  pastor  should  be  prepared  for  warding  the 
blows  of  those  adversaries,  to  whom  his  people  may 
be  exposed.  I  say  for  the  sake  of  others,  for  we  may 
venture  to  affirm,  that  no  man  of  common  under- 
standing, who  hath  candidly  and  assiduously  studied 
holy  writ  in  the  manner  we  have  recommended,  can 
find  the  smallest  occasion  for  his  own  sake  of  entering 
into  such  labyrinths  of  words,  such  extravagant  rav- 
ings, as  would  disgrace  even  the  name  of  sophistry  ; 
for  even  that  term,  bad  as  it  is,  implies  art  and  inge- 
nuity, and  at  least  an  appearance  of  reason,  which 
their  wild  declamation  can  very  rarely  boast.  I  am 
not  of  the  mind,  that  the  student  should  think  it  neces- 
sary to  inquire  into  the  several  grounds  and  pleas  of 
all  the  above  mentioned  sects  and  parties.  Some  of 
them,  as  the  principal  heads  of  our  disputes  with  the 
Romanists,  and  the  chief  questions  that  have  been 
started  concerning  the  divinity  of  Christ,  his  expiation 
of  sin  by  the  sacrifice  of  himself,  and  concerning  the 
operation  of  the  spirit,  it  will  be  proper  to  canvass 
more  thoroughly.  As  to  those  of  less  note,  since  it 
is  chiefly  for  the  sake  of  others  our  theologian  studies 
such  questions,  he  must  judge  how  far  it  is  needful 
by  the  situation  in  which  he  finds  himself. 


LECTURE   VI. 


Method  of  prosecuting  our  Inquiries  in  Polemic  Divinity The  use  to 

be  made  of  Scholia,  Paraphrases,  and  Commentaries.... Danger  of  rely" 
ing  on  human  guidance  in  matters  of  Religion. 

I  NOW  come  more  particularly  to  the  method  of  pro- 
secuting these  inquiries  in  polemic  divinity.  The 
briefest,  and,  therefore,  not  the  worst  way,  is  by  means 
of  systems.  And  of  these,  I  own,  I  generally  like  the 
shortest  best.  My  reason  is,  that  all  of  them,  without 
exception,  have  on  certain  topics,  and  in  some  degree 
or  other,  departed  from  the  simplicity  of  the  truth  as 
it  is  in  Jesus.  They  have  indulged  too  much  to  ima- 
gination, and  fallen  at  times  into  the  dotage  about 
questions  and  strifes  of  words  which  minister  conten- 
tion, and  not  godly  edifying,  and  they  have  not  suffi- 
ciently known,  or  acknowledged,  the  limits  on  those 
sublime  subjects,  which  God  hath  assigned  to  the 
human  faculties.  It  ought  never  to  be  forgotten  by 
the  student,  that  the  deity  hath  prescril^ed  bounds  to 
the  human  mind,  as  well  as  to  the  mighty  ocean,  and 
in  effect  tells  us  in  his  word,  "  Thus  far  shalt  thou 
come  and  no  farther,  and  here  shall  thy  airy  flights,  thy 
proud  excursions  be  staid."  If  the  student  can,  let 
him  provide  himself  in  some  of  the  most  approved 
systems  on  the  different  sides.  'Tis  error,  not  truth, 
vice,  not  virtue  that  fears  the  light.     You  may  rest 


140  CAMPBELL'S   LECTURES. 

assured  of  it,  that,  if  any  teacher  exclaims  against  such 
a  fair  and  impartial  inquiry,  and  would  limit  you  to  the 
works  of  one  side  only,  the  reason  is,  whatever  he  may 
pretend,  and  however  much  he  may  disguise  it  even 
from  himself,  he  is  more  solicitous  to  make  you  his 
own  follower,  than  the  follower  of  Christ,  and  a  blind 
retainer  to  the  sect  to  which  he  has  attached  himself? 
than  a  well  instructed  friend  of  truth,  without  any  par- 
tial respects  to  persons  or  parties.  On  reading  an 
article  in  one  system,  let  him  peruse  the  correspondent 
article  in  the  others,  and  examine  impartially  by  scrip- 
ture as  he  proceeds ;  and  in  this  manner,  let  him 
advance  from  one  article  to  another,  till  he  hath  can- 
vassed the  whole.  'Tis  more  than  probable,  that  on 
some  points  he  will  conclude  them  all  to  be  in  the 
wTong ;  because  all  may  go  farther  than  holy  writ 
affords  a  foundation  for  deciding,  a  thing  by  no  means 
uncommon ;  but  in  no  case,  wherein  they  differ,  can 
tnore  than  one  be  in  the  right.  If  he  shall  find  it  ex- 
pedient afterwards  to  inquire  more  narrowly  into  some 
branches  of  controversy,  he  will  have  an  opportunity 
of  reading  books  viritten  on  purpose  on  both  sides  the 
question.  If  he  should  not  have  it  in  his  power  to 
consult  different  systems,  he  will  find  a  good  deal  of 
some  of  our  principal  controversies  in  Burnet's  expo- 
sition of  the  articles,  and  Pearson  on  the  Creed.  When 
thus  far  advanced,  he  may  occasionally  as  he  finds  a 
difficulty  (and  in  my  opinion  he  ought  not  otherwise) 
consult  scholia  and  commentaries.  Of  these  I  like  the 
first  best,  both  because  they  are  briefer,  and  because 
they  promise  less.  The  scholiast  proposes  only  to 
assist  you  in  interpreting  some  passages,  which,  in  the 
course  of  his  study,  he  has  met  with  things  that  serve 


CAMPBELL'S  LECTURES.  141 

to  illustrate ;  whereas  the  commentator  sets  out  with 
the  express  purpose  of  explaining  every  thing.  I  have 
the  less  faith  in  him  on  that  account,  and  am  ready  to 
say  with  Horace,  "  Quid  dignum  tanto  feret  hie  pro- 
missor  hiatu." 

I  own,  for  I  will  tell  you  freely  what  I  think,  that  of 
all  the  kinds  of  expositors,  I  like  least  the  paraphrast. 
There  is  in  him,  an  appearance  of  presumption,  both 
in  giving  what  he  seems  to  imagine  a  more  proper 
style  to  the  inspired  wTiter,  and  in  his  manner  of  inter- 
weaving his  own  sentiments  indiscriminately  with  those 
delivered  by  unerring  wisdom,  with  which  neither  the 
commentator  nor  the  scholiast  is  chargeable;  for  in 
these  the  text  and  commentary  are  never  confounded 
by  being  blended.  Another  fault  in  paraphrases,  of 
which  few  or  no  commentaries,  that  I  know  of,  can  be 
accused,  is  that  you  have,  by  way  of  explanation,  in 
the  former,  to  wit  the  paraphrase,  the  sentiments  of  the 
paraphrast  alone  ;  whereas  in  the  latter,  the  commenta- 
ry, you  have  often  the  opinions  of  others  also,  with 
their  reasons,  which,  notwithstanding  the  partiality  of 
the  relater,  will  to  the  judicious  reader  often  appear 
preferable.  I  do  not  say  however,  that  paraphrase  can 
never  be  a  useful  mode  of  explication,  though  I  own, 
that  the  cases  wherein  it  may  be  reckoned  not  impro- 
per, nor  altogether  unuseful,  are  not  numerous.  As 
the  only  valuable  aim  of  this  species  of  exposition  is 
to  give  greater  perspicuity  to  the  text,  obscurity  is  the 
only  reasonable  plea  for  employing  it.  When  the  style 
is  extremely  concise  or  figurative,  or  when  there  are 
frequent  allusions  to  customs  or  incidents  now  not 
generally  known,  to  add  as  much  as  is  necessary  for 
supplying  an  ellipsis,  explaining  an  unusual  figure,  or 


142  CAMPBELL'S   LECTURES. 

suggesting  an  unknown  fact,  or  custom  alluded  to, 
may  serve  to  render  scripture  more  intelligible,  with- 
out taking  much  from  its  energy  by  the  paraphrastic 
dress  it  is  put  in.  But  if  the  use  and  occasions  of 
paraphrase  be  only  such,  as  have  been  now  represent- 
ed, it  is  evident,  that  there  are  but  a  few  books  of  holy 
writ,  and  but  certain  portions  of  those  few,  that  require 
to  be  treated  in  this  manner.  No  historical  piece  is 
written  with  greater  simplicity  and  perspicuity  than 
the  history  contained  in  the  Bible,  and  both  as  to  facts 
and  moral  instructions,  we  have  not  any  thing  more 
eminent  in  this  respect,  than  the  gospels.  Yet  nothing 
is  more  common,  than  the  attempt  of  paraphrasing 
these.  And  indeed  the  notions,  which  the  generality 
of  paraphrasts  seem  to  entertain  on  this  subject,  are 
curious.  If  we  judge  from  their  productions,  we  must 
conclude,  that  they  have  considered  such  a  size  of 
subject-matter  (if  I  may  be  indulged  in  the  expression) 
as  affording  a  proper  foundation  for  a  composition  of 
such  a  magnitude,  and  have  therefore  laid  it  down  as 
a  maxim,  from  which  in  their  practice  they  do  not  often 
depart,  that  the  most  commodious  way  of  giving  to 
the  work  the  proposed  extent,  is  that  equal  portions  of 
the  text  (perspicuous  or  obscure  it  matters  not)  should 
be  equally  protracted^.  Thus  regarding  only  quantity, 
they  view  their  text,  and  parcel  it,  and  treat  it  in  much 
the  same  manner,  as  gold-beaters  and  wire -drawers  do 
the  metals  on  which  their  art  is  employed.  Verbosity 
is  the  proper  character  of  this  kind  of  composition. 
The  professed  design  of  the  paraphrast  is  to  say  in 
many  words  what  his  text  expresseth  in  few  :  accord- 

*  See  Philosophy  of  Rhetoric,  Book  HI.  Chap.  2; 


CAMPBELL'S   LECTURERS.  143 

ingly  all  the  writers  of  this  class  must  be  at  pains  to 
provide  themselves  in  a  sufficient  stock  of  synonymas, 
epithets,  expletives,  circumlocutions  and  tautologies, 
which  are  in  fact  the  necessary  implements  of  their 
craft.     A  deficiency  of  words  is  no  doubt  oftener  than 
the  contrary,  the  cause  of  obscurity.     Brevis  esse  la- 
boro,  obscurus  fio  :  but  this  evil  may  also  be  the  effect 
of  an  exuberance.  By  a  multiplicity  of  words  the  sen- 
timent is  not  set  off  and  accommodated,  but  like  David 
equipt  in  Saul's  armour,  it  is  incumbered  and  opprest. 
Yet  this  is  not  the  only,  nor  perhaps  the  worst  con- 
sequence resulting  from  this  manner  of  treating  sacred 
writ.     In  the  very  best  compositions  of  this  kind,  that 
can  be  expected,  the  gospel  may  be  compared  to  a 
rich   wine  of  a   high  flavour,  diluted  in  such  a  quan- 
tity of  water,   as  renders  it  extremely  vapid.     This 
would  be  the  case,  if  the  paraphrase  (which  is  indeed 
hardly  possible)  took  no  tincture  from  the  opinions  of 
the  paraphrast,  but  exhibited  faithfully,  though   insi- 
pidly, the  sentiments  of  the  text.    Whereas  in  all  those 
paraphrases  we  have  seen,  the  gospel  may  more  justly 
be  compared  to  such  a  wine  as  hath  been  mentioned, 
so  much  adulterated  with  a  liquor  of  a  very  different 
taste  and  quality,  that  little  or  nothing  of  its  original 
relish  and  properties  can- be  discovered.     According- 
ly in  one  paraphrase,  Jesus  Cluist  appears  in  the  cha- 
racter of  a  bigotted  papist,  in  another  of  a  flaming  pro- 
testant  ;  in  one  he  argues  with  all  the  sophistry  of  the 
Jesuit,  in  another  he  declaims  with  all  the  fanaticism 
of  the  Jansenist ;  in  one  you  trace  the  metaphysical 
ratiocinations  of  Arminius,  in  another  you  recognise 
the  bold  conclusions  of  Gomarus  ;  and  you  hear  the 
language  of  a  man  who  has  thoroughly  imbibed  the 


144  CAMPBELL'S   LECTURES. 

system  of  one  or  other  of  our  christian  rabbies.  So 
various  and  so  opposite  are  the  characters,  which  iu 
those  performances  our  Lord  is  made  to  sustain,  and 
the  dialects  which  he  is  made  to  speak.  How  differ- 
ent is  his  own  character  and  dialect  ?  If  we  be  sus- 
ceptible of  the  impartiality,  and  have  attained  the 
knowledge  requisite  to  constitute  us  proper  judges  in 
these  matters,  we  shall  find,  in  what  he  says,  nothing 
that  can  be  thought  to  favour  the  subtle  disquisitions 
of  a  sect.  His  language  is  not,  like  that  of  all  dog- 
matists, the  language  of  a  bastard  philosophy,  which 
under  the  pretence  of  methodising  religion  hath  cor- 
rupted it,  and  in  less  or  more  tinged  all  the  parties 
into  which  Christendom  is  divided.  His  language  is 
not  so  much  the  language  of  the  head,  as  of  the  heart ; 
his  object  is  not  science  but  wisdom,  his  discourses 
accordingly  abound  more  in  sentiments,  than  in  opin- 
ions. His  diction  in  general  is  so  plain,  and  his  in- 
structions in  the  main  are  so  obvious  and  striking, 
that  it  is  scarely  possible  to  conceive  another  design 
that  any  man  can  have  in  paraphrasing  them,  than  to 
give  what  I  may  call  an  evangelical  dress  to  his  own 
notions,  to  make  the  passages  of  our  Lord's  history, 
his  sayings  and  parables  serve  as  a  kind  of  vehicle  for 
conveying  into  the  minds  of  the  readers  the  opinions 
of  the  expositor.  And  is  not  this  actually  the  effect 
they  commonly  produce  in  their  too  implicit  and  ha- 
bitual readers  ?.  Are  you  willing  to  call  the  ingenious 
and  learned  Erasmus,  your  father  and  leader  and  mas- 
ter in  religious  truths  ?  Do  you  desire  to  understand 
Christianity  no  otherwise  than  he  is  pleased  to  exhibit 
it  ?  Have  recourse  to  his  Latin  paraphrase  of  the  New 
Testament,     Seek  the  religion  of  Jesus  only  there, 


% 


CAMPBELL'S  LECTURES.  14:> 


\m 


ornd  your  end  is  answered.     Would  you  rather  pay 
this  homage  to  some  of.  our  English  interpreters  ? 
Suppose  for  example  the  mild,  the  dispassionate,  the 
abstract,  the  rational  Dr.  Clarke.     Let  his  paraphrase 
on  the  gospels  ser^'e  you,  as  all  the  information  need- 
ful of  the  history  and  teaching  of  Jesus  :  or  if  the  devout, 
the  warm,  the  serious  Dr.  Doddridge  more  engages 
you,  make  his  Family  Expositor  your  only  counsellor 
as  to  the  mind  and  will  of  Christ.     And  these  meth- 
ods, I'll  answer  for  them,  are  the  surest  and  most 
effectual,  for  making  you  become  in  religion  the  ser- 
vants and  disciples  of  men.     But  if,  on  the  contrary, 
it  is  neither  the  gospel  of  Erasmus,  nor  the  gospel  of 
Clarke,  nor  the  gospel  of  Doddridge,  but  the  gospel 
of  Jesus  Christ,  that  you  want  to  be  acquainted  with  ; 
if  ye  would  not  that  your  faith  should  stand  in  the  wis- 
dom of  men,  but  in  the  power  of  God  ;  if  sensible,  that 
ye  are  bought  with  a  price,  ye  are  resolved  not  to  be 
the  servants  of  men ;  if  you  gratefully  and  generously 
purpose  to  stand  fast  in  the  liberty  wherewith  Christ 
liath  made  you  free,  to  call  no  man  father  on  the  earth, 
having  one  Father  who  is  in  heaven,  and  to  call  no  man 
rabbi,  leader,  head  or  master  on  the  earth,  knowing 
that  ye  yourselves  are  all  brethren,  and  have  one  leader, 
head  and  master  Christ,  who  is  at  the  right  hand  of 
God;   if  this,   I  say,  is  your  settled  purpose,  read, 
^fciabitually  read  his  history  and  divine  lessons,  as  they 
are  recorded  by  those,  whom  he  himself  hath  employ- 
cd,  and  whom  his  spirit  hath  guided  in  the  work,  the 
evangelists  Matthew,  Mark,  Luke  and  John. 

I  shall  tell  you  honestly  my  opinion.  I  have  con- 
sulted paraphrases  occasionally,  and  those  too,  written 
on  difterent  sides ;  I  have  compared  them  carefull}' 


146  CAMPBELL'S  LECTURES. 

with  the  original  work  they  pretended  to  illustrate  ;  and 
abstracting  from  all  other  faults  and  defects,  I  have 
always  found  them,  upon  the  wdiole,  much  inferior  to 
the  text  in  point  of  perspicuity.  The  latter  hath  ever 
appeared  to  me  the  more  intelligible  of  the  two.  I  do 
not  say,  that  you  may  not  consult  them  occasion- 
ally, as  you  would  any  other  kind  of  exposition  or 
commentary.  But  I  repeat  it,  with  regard  to  all  kinds 
of  interpretation  whatever,  that  it  is  only  occasionally, 
as  when  some  difficulty  occurs  of  which  one  is  at  the 
time  at  a  loss  to  think  of  a  satisfactory  solution,  or 
when  one  is  desirous  to  examine,  on  a  particular  point, 
the  different  hypotheses  of  different  parties,  that  we 
should  have  recourse  to  them.  My  idea  with  regard 
to  commentators,  scholiasts,  paraphrasts  and  the  whole 
tribe  of  expositors,  is  that  they  are  to  be  consulted  in 
the  same  way,  and  no  otherwise,  than  we  do  glossaries 
and  dictionaries  ;  which  is  only  when  any  thing  per- 
plexeth  us,  and  we  think  we  cannot  do  easily  without 
them.  But  no  one  of  them  whatever,  ought  to  be 
made  our  guide  and  conductor  in  carrying  us  forward 
through  the  sacred  pages. 

Further  in  the  choice  of  those  we  should  consult ; 
there  can  be  no  doubt  but  those  who  have  been  most 
eminent  for  their  critical  kno^vledge  and  freedom  of 
spirit  (such  as  becomes  men  not  servilely  attached  to 
a  particular  sect  or  party)  are  entitled  to  the  preference. 
The  learning,  as  well  as  the  critical  acumen  and  inge- 
nuity of  Grotius,  have  stamped  a  value  upon  his  c6m- 
mentaries,  especially  on  the  gospels,  w^hich  has  hardly 
been  equalled  by  any  that  has  come  after  him.  Yet 
I  am  far  from  saying,  he  is  to  be  followed  implicitly. 
He  has  fallen  into  gross  mistakes,  which  men  of  much 


CAMPBELL'S  LECTURES.  I47 

inferior  genius  have  detected  and  avoided.  Hammond 
and  Whitby  as  commentators  have  their  merit.  Mal- 
donat  (though  a  Romish  commentator)  is  not  unworthy 
the  attention  of  the  impartial  searcher  after  truth.  But 
still  it  must  be  remembered,  that  they  arc  to  be  con- 
sulted occasionally  only,  and  we  are  to  exercise  our 
own  judgments  in  deciding.  In  arguments  and  objec- 
tions, as  well  as  in  textuary  difficulties,  the  student's 
first  resource  should  be  his  own  reflections  ;  when  the 
sense  of  any  portion  of  scripture  is  concerned,  a  criti- 
cal examination  of  the  passage  and  other  similar  pas- 
sages should  come  next,  and  when  these  do  not  answer, 
the  aid  of  scholiasts,  &c.  should  be  the  last  resource. 
Let  it  be  a  standing  maxim,  that  the  student's  busi- 
ness is  more  an  habitual  exercise  of  reflection,  than 
barely  of  reading  and  remembrance-  Are  we  no  longer 
babes  ?  Have  we  arrived  at  some  maturity  in  christian 
knowledge  ?  Are  our  faculties  at  length  enlarged  and 
strengthened  by  exercise,  and  shall  we  hesitate  to  em- 
ploy these  faculties,  when  to  leave  them  unemployed, 
is  the  surest  way  possible  to  debilitate  them  ?  When 
we  may  walk  like  men,  shall  we  require  to  be  carried, 
or  at  least  to  be  led  by  the  hand,  or  supported  by  lead- 
ing-strings like  children  ? 

I  know  there  are  many  very  serious  persons,  who 
nevertheless  attached  by  custom  to  human  guidance 
in  matters  of  religion,  will  not  be  able  to  relish  such 
an  indiscriminate  rejection  of  expositors.  One  flwour- 
ite  author  at  least  they  w  ould  have  excepted,  and  cannot 
allow  themselves  to  think,  that  .one  is  not  more  secure 
against  error  by  the  help  of  his  direction,  than  by  the 
light  of  holy  writ  alone.  Nothing  is  more  difficult 
than  to  convince  men  of  the  most  glaring  inconsisten- 


248  CAMPBELL'S  LECTURES. 

cics,  to  which,  prior  to  reflection,  they  have  become 
habituated,  and  which  therefore  have  acquired  an  inve- 
teracy hardly  to  be  cured.  Scripture,  they  readily 
admit,  to  be  the  only  divine  and  infallible  rule  ;  all  hu- 
man interpreters,  they  will  frankly  ackno^\^ledge,  to  be 
fiillible,  and  yet  'tis  manifest  that  in  human  guidance 
they  think  there  is  greater  safety.  They  will  indeed 
tell  you,  that  it  is  by  the  unerring  decision  of  scripture 
that  all  the  doctrines  of  erring  men  are  to  be  judged ; 
and  yet  w^hat  the  sense  of  scripture  is,  they  will  learn 
no  otherwise,  than  from  the  doctrines  of  erring  men. 
Can  any  thing  be  more  manifest,  than  that  it  is  an 
empty  compliment  they  pay  the  scriptures,  and  that 
their  only  confidence  is  in  man  ?  Suppose,  for  example, 
tliat  a  body  politic,  or  community,  w^ere  to  constitute 
certain  persons  judges  of  all  those  who  should  be  im- 
peached before  them  in  any  cause  civil  or  criminal, 
declaring  themselves  resolved  to  see  that  the  sentences 
of  the  judges  shall  be  rigorously  executed,  but  at  the 
sam.e  time  signifying  that  they  \vere  also  resolved  to 
constitute  the  parties  the  interpreters  of  the  sentences 
in  their  own  case,  and  that  according  to  their  interpre- 
tation only,  the  execution  was  to  proceed ;  could  any 
thing  be  more  absurd,  more  selfsubversive  than  such  a 
constitution  ?  Could  anv  thins;  be  m.ore  nu9:atorv  than 
the  power  they  pretended  to  confer  on  the  judges  ? 
Yet  is  not  the  manner  in  which  scripture  is  compli- 
mented, by  almost  all  sects,  at  least  all  sectarists,  with 
an  authority  merely  nominal,  exactly  similar  ?  Shall  I 
be  thought  to  endanger  the  cause  of  truth,  the  cause 
of  protestantism  and  of  the  reformation,  by  insisting 
so  much  on  what  this  very  cause  hath  laid  down  as  a 
fundamental  principle  ?  Is  not  scripture,  with  all  pro- 


CAMPBELL'S    LECTURES.  149 

testants,  the  only  tribunal,  in  the  last  resort,  in  all  ques- 
tions of  faith  ?  Do  they  admit  an  appeal  from  the 
verdict  of  this  supreme  arbitress,  either  to  the  judg- 
ment of  individuals,  or  to  that  of  any  societies  of  men, 
whatever  denomination  you  may  please  to  give  them, 
or  Avith  whatever  jurisdiction  you  may  think  fit  to  vest 
them  ?  Is  not  her  decision,  on  the  contrary,  admitted 
on  all  hands  to  be  final  ?  Hear  the  church  of  England 
on  this  point.  Article  sixth,  entitled,  ''  Of  the  Suffi- 
ciency of  the  IIolij  Scriptures  for  Salvation,  Holy 
Scripture  containeth  all  things  necessary  to  salvation ; 
so  that  whatever  is  not  read  therein,  nor  may  be  prov- 
ed thereby,  is  not  to  be  required  of  any  man,  that  it 
should  be  believed  as  an  article  of  the  faith,  or  be 
thought  requisite  or  necessary  to  salvation."  And 
again  article  twenty-first,  entitled,  "  Of  the  Authority 
of  General  Councils.  When  they  (general  councils) 
be  gathered  together  (for  as  much  as  they  be  an  as- 
sembly of  men  w^hereof  all  be  not  governed  with  the 
spirit  and  word  of  God)  they  may  err,  and  sometimes 
have  erred,  even  in  things  pertaining  unto  God.  Where- 
fore things  ordained  by  them  as  necessary  to  salvation, 
have  neither  strength  nor  authority,  unless  it  may  be 
declared,  that  they  be  taken  out  of  holy  scriptiu'C." 
Hear  on  the  same  head  tlie  avowed  sentiments  of  the 
church  of  Scotland.  AVestminster  Confession,  first 
chapter,  entitled,  Of  the  Holy  Scripture^  sixth  para- 
graph. *'  The  whole  counsel  of  God  concerning  all 
things  necessary  for  his  own  glory,  man's  salvation, 
faith  and  life,  is  either  expressly  £?et  down  in  scripture, 
or  by  good  and  necessary  consequence  may  be  deduc- 
ed from  scripture  ;  unto  which  nothing  at  any  time  is 
to  be  added."     Again  chapter  thirty-first,  entitled.  Of 


150  CAMPBELL'S  LECTURES. 

Synods  and  Councils^  fourth  paragraph.  *.^  All  synods 
or  councils,  since  the  apostles'  time,  whether  general 
or  particular,  may  err,  and  many  have  erred,  therefore 
they  are  not  to  be  made  the  rule  of  faith  or  practice, 
but  to  be  read  as  an  help  in  both." 

I  am  aware  that  an  argument  may  be  drawn  (which 
to  some  will  no  doubt  appear  plausible)  from  these 
very  declarations.  If  private  men  have  erred,  if  even 
synods  and  councils  have  erred,  would  it  not  be  ex- 
treme arrogance  in  me,  may  one  say,  unassisted  and 
alone  in  my  inquiries,  to  think  that  I  should  escape 
error,  altogether  ?  But  how  easily  is  this  plea  retorted. 
If  private  persons,  if  even  the  wise  and  learned  have 
erred,  if  synods  and  councils  have  erred,  what  security 
have  I  in  their  direction  ?  Yet  that  all  these  have  erred, 
egregiously  erred,  appears  unquestionably  from  their 
mutual  contradictions  and  jars.  On  the  other  side, 
there  is  no  such  ground  of  fear  from  the  aforesaid  re- 
flection (as  one  would  at  first  imagine)  that  in  our 
inquiries  into  scripture  we  shall  err  materially,  even 
though  alone  and  unassisted  by  any  human  expositor 
or  council.  I  have  before  now  assigned  the  reason, 
why  human  interpretations  of  scripture,  whether  pri- 
vate or  what  hath  been  called  authoritative,  are,  not- 
withstanding the  perspicuity  of  that  book,  so  infinitely 
various.  The  same  would  be  the  llite  of  any  book 
whatever  that  were  treated  in  the  same  manner.  Men 
begin  with  deriving  their  opinions  from  another  source, 
and  being  perfectly  full  of  these  opinions  and  wedded 
to  them,  they  have  recourse  to  scripture,  not  to  dis- 
cover the  doctrines  contained  there,  but  to  discover 
there  their  own  opinions,  that  is,  in  other  words,  to 
exercise  all  their  art  and  ingenuity  to  give  such  a  turn 


CAMPBELL'S  LECTURES.  151 

to  the  expressions  of  scripture,  as  will  make  them 
seem  to  authorize  their  favourite  notions.  Often  men's 
worldly  interest  too,  which  blindeth  even  the  wise,  is 
concerned  on  a  side.     That  scripture  should  be  intel- 
ligible, is  implied  in  the  very  idea  of  its  being  a  reve- 
lation of  the  will  of  God.     That  this  revelation  stands 
in  need  of  a  revelation  in  order  to  be  understood,  that 
is  in  other  words,  is  itself  no  revelation  at  all,  is  indeed 
the  doctrine  of  the  Romanists,  and  a  doctrine  of  im- 
portance with  them,  inconsistent  as  it  is,  to  make 
room  for  their  infallible  interpreter.     But  the  protes- 
tant  doctrine  of  the  sufficiency  of  scripture,  without 
any  such  interpreter,  doth  clearly  imply,  that  it  is  pos- 
sest  of  all  necessary  perspicuity.    How  strongly  is  this 
affirmed  in  the  first  chapter  of  the  Westminster  Con- 
fession above  quoted,  the  seventh  paragraph?  ''AH 
things  in  scripture  are  not  alike  plain  in  themselves, 
nor  alike  clear  unto  all ;  yet  those  things  which  are 
necessary  to  be  known,  believed  and  observed  for  sal- 
vation, are  so  clearly  propounded,  and  opened  in  some 
place  of  scripture  or  other,  that  not  only  the  learned, 
but  the  unlearned,  in  a  due  use  of  the  ordinary  means, 
may  attain  unto  a  sufficient  understanding  of  them." 
In  the  judgment  of  the  reformed  churches  therefore, 
in  the  judgment  of  our  own  in  particular,  the  study  of 
scripture  itself  is  not  only  the  safest,  but  the  only  safe 
way  of  arriving  at  the  knowledge  of  divine  truth,  since 
it  is  both  the  only  infallible  rule,  and  in  all  essential 
matters  sufficiently  perspicuous.     And  permit  me  to 
add,  were  there  greater  risk  of  error  than  there  is,  error 
itself  must  be  less  culpable  to  those  who  enter  serious- 
ly and  impartially  on  this  examination,  and  thus  take 
the  best  method  in  their  power  for  avoiding  it,  than  it 


132  CAMPBELL'S  LECTUllES. 

is  to  those,  who  bhndly  and  lazily  admit  opinions  for 
no  better  reason,  than  because  they  are  the  opinions  of 
the  country,  or  of  the  sect,  in  Avhich  they  have  been 
educated,  or  of  some  celebrated  doctor  whom  they 
have  been  early  taught  to  revere.  Such,  it  is  mani- 
fest, have  no  better  reason  for  their  being  christians, 
than  the  Jews  ha\^  for  their  not  being  christians,  the 
Turks  for  their  being  Mahometans,  or  the  Tartars  for 
their  being  pagans  ;  and  whatever  apology  may  be 
made  for  the  illiterate,  and  those  whose  time  is  mostly 
occupied  in  earning  daily  bread,  surely  there  is  no  ex- 
cuse for  those,  who  have  had  the  advantage  of  a  liberal 
education^  and  who  have  the  prospect  of  serving  in  the 
church  as  lights  to  others. 

But  should  any  be  disposed  to  object,  Hoav  is  it 
possible  to  study  by  the  aid  of  human  compositions, 
and  avoid  the  influence  of  human  teachers?  Though 
the  method  you  have  recommended  is  by  no  means 
that  which  is  commonly  pursued ;  yet  it  requires  a 
good  deal  of  reading  and  study,  besides  that  of  scrip- 
ture, as  well  as  the  common  method.  You  do  not 
enjoin  us  to  begin  with  systems  and  controversies, 
and  commentators,  and  scholiasts,  and  paraphrasts  ;  on 
the  contrary,  with  these,  you  tell  us,  the  study  of  theo- 
logy should  be  concluded  and  not  commenced :  but  do 
you  not  require  us  to  apply  directly  to  certain  histories 
and  antiquities,  do  you  not  desire  us  to  betake  our- 
selves to  grammars  and  lexicons,  to  have  recourse  to 
the  study  of  languages,  particularly  the  Oriental  and 
the  Greek,  to  become  acquainted  with  the  scriptures 
in  the  original  tongues,  and  with  the  ancient  transla- 
tion of  the  seventy?  All  this  is  most  certain  truth,  but 
do  vou  observe  no  difference  in  the  effect  which  these 


CAMPBELL'S  LECTURES.  153 

different  methods  may  be  expected  naturally  to  pro- 
duce ?  We  recommend  the  study  of  the  scriptures,  as 
containing  the  whole  of  christian  theology.  But  then  the 
scriptures  were  written  neither  in  this  age,  nor  in  this 
country,  nor  in  our  language.  We  have  indeed  a 
translation  of  them,  which  is  in  the  main  a  good  one, 
but  which,  though  it  may  serve  the  purposes  of  the 
generality  of  christians,  ought  not  to  satisfy  the  minis- 
ters of  religion,  Avho  should  be  in  a  capacity  of  solving 
the  doubts  and  removing  the  difficulties  of  others.  We 
do  not  ascribe  inllillibility  to  any  translator ;  and  there- 
fore when  this  term  is  applied  to  holy  writ,  it  is  of  the 
original  only,  that  it  must  in  strictness  be  understood. 
Had  a  complete  revelation  been  given  at  once  in  our 
own  age  and  country,  and  had  been  committed  to  writ- 
ing in  our  own  tongue,  it  is  manifest  that  little  or  no 
human  learning  would  have  been  necessary.  But  in 
all  the  respects  mentioned  the  actual  case  greatly  dif- 
fered. A  long  tract  of  ages  is  comprehended  between 
the  commencement  and  the  sealing  or  conclusion  of 
this  revelation,  the  languages  in  which  it  is  written  are 
foreign,  the  country  which  was  the  scene  of  those 
wonderful  exhibitions  it  contains  of  divine  power  and 
mercy  is  remote,  and  the  period,  in  which  that  whole 
manifestation  was  closed,  is  at  the  distance  of  many 
centuries  from  the  present.  Out  of  these  very  circum- 
stances duly  attended  to,  results  the  necessity  of  all 
those  studies  we  have  recommended.  If  the  oracles  of 
God  are  delivered  in  foreign  languages,  it  is  certain, 
that  unless  we  are  supplied  with  supernatural  means 
of  coming  at  this  knowledge,  die  study  of  the  lan- 
guages is  the  only  natural  and  ordinary  means.  It 
were  easy  to  show  the  necessity  of  all  the  other  studies 
20 


154  CAMPBELL»S  LECTURES. 

from  the  same  principles.  The  scriptures  were  writ- 
ten in  distant  ages,  and  allude  to  many  transactions, 
then,  but  not  now,  familiarly  known  in  the  world, 
addrest  to  people  who  dift'ered  from  us,  as  much  in 
manners,  ceremonies,  customs,  and  opinions,  as  in 
language.  x\n  acquaintance  with  these  transactions  and 
differences  therefore,  as  far  as  we  can  attain  it,  is  in 
effect,  as  hath  been  often  hinted  already,  a  more  tho- 
rough acquaintance  with  the  scriptural  idiom  and  dia- 
lect. If  after  this  we  proceed  to  the  study  of  systems 
and  commentaries  and  controversies,  we  have  acquir- 
ed a  fund  of  our  own,  from  which  we  may  form  a 
judgment  in  regard  to  their  jarring  sentiments.  But 
if  without  any  such  fund  for  judging,  without  a  com- 
petency of  knowledge  either  in  scripture-language  or 
scripture -history  we  have  immediate  recourse  to  sys- 
tem-makers and  expositors  and  controversialists,  we 
are  perfectly  bewildered,  and  must  therefore  either 
deliver  ourselves  up  implicitly  to  the  guidance  of  some 
one  or  more  whom  we  pitch  upon  at  random,  or  be 
lost  in  absolute  scepticism.  The  study  of  language 
and  history  doth  not  indeed  present  you  with  particular 
opinions,  formed  upon  particular  passages  of  scripture  ; 
it  is  for  that  very  reason  quite  above  the  suspicion  of 
partiality.  But  it  doth  what  is  much  more  valuable. 
It  furnishes  us  with  those  first  principles  of  knowledge, 
from  which  an  attentive  and  judicious  person  will  be 
enabled  to  draw  proper  conclusions,  and  form  just 
opinions  for  himself.  The  other  way  is  indeed  better 
adapted  to  gratify  the  laziness  of  the  sciolist,  Avho 
would  be  thought  learned,  but  cannot  bear,  even  for 
the  sake  of  learning,  to  be  at  the  least  expense  of 
tliought  and  reflection. 


CAMPBELL»S  LECTURES.  135 

The  man  who  advises  such  an  easy  method,  which 
I  acknowledge  is  by  far  the  commonest,  is  like  one 
who  tells  you,  "  This  writing,  the  contents  of  which 
you  are  anxious  to  be  acquainted  with,  you  need  not 
take  the  trouble  to  peruse  yourself.  It  is  but  dimly 
written,  and  we  have  now  only  twilight.  I  have  better 
eyes,  and  am  acquainted  with  the  character.  Do  but 
attend,  and  I  shall  read  it  distinctly  in  your  hearing." 
On  the  other  hand  he  who  with  me  advises  the  other 
method  is  like  one  who  says,  "  Take  this  writing  into 
your  own  hand.  I  shall  procure  you  a  supply  of  light, 
and  though  the  character  is  rather  old,  yet  with  some 
attention,  in  comparing  one  part  with  another,  you  will 
soon  be  familiarized  to  it,  and  may  then  read  it  for 
yourself."  In  a  matter  of  little  moment,  and  where 
there  can  be  no  danger  of  deception,  it  may  be  said, 
and  justly  said,  the  first  method  is  the  best,  because 
the  easiest  and  quickest.  But  suppose  it  is  an  affair 
of  great  importance  to  you,  and  that  there  is  real  dan- 
ger of  deception ;  suppose  further,  that  your  anxiety 
having  led  you  to  employ  different  readers,  the  conse- 
quence hath  been,  that  each  reader,  to  your  great 
astonishment,  discovers  things  in  the  writing,  which 
were  not  discovered  by  the  rest ;  nay  more,  that  the 
discoveries  of  the  different  readers  are  contradictory 
to  one  another  ;  would  you  not  then  be  satisfied,  that 
the  only  part  a  reasonable  man  could  take,  would  be 
to  recur  to  the  second  method  mentioned  ?  Now  this 
is  precisely  the  case  with  the  point  in  hand. 

I  shall  illustrate  the  difference  between  these  methods 
by  one  other  example,  and  then  have  done.  You  in- 
tend to  travel  into  a  foreign  country,  where  you  pro- 
pose to  transact  a  great  deal  of  business  with  the 


156  CAMPBELL'S   LECTURES, 

natives.    You  go,  I  shall  first  suppose,  without  know- 
ing any  thing  of  the  language  of  the  country.     In  all 
the  affairs  you  have  to  transact  with  the  inhabitants, 
as  you  find  yourself  unable  to  convey  to  them  directly 
your  sentiments,  or  to  apprehend  theirs,  in  the  only 
manner  they  are  able  to  communicate  them ;   as  you 
daily  receive  letters,  which  you  cannot  read,  or  give  a 
return  to,  in  a  language  that  can  be  read  by  them,  you 
are  compelled  every  moment  to  have  recourse  to  in- 
terpreters, a  method  extremely  cumbersome,  tedious, 
and  dangerous  at  the  best.     You  are  entirely  at  the 
mercy  of  those  interpreters  ;  their  want  of  knowledge, 
or  their  want  of  honesty,  may  be  equally  prejudicial 
to  you.    A  very  slight  blunder  of  their's,  arising  from 
an  imperfect  acquaintance  with  either  language,  may 
be  productive  of  consequences  the  most  ruinous  to 
your  affairs.     Let  us  now  again  suppose  you  take  a 
different  method.     You  make  it  your  first  object  to 
study  the  language,  and  are  become  a  tolerable  profi- 
cient in  it,  before  you  go  abroad,  or  at  least  before  you 
enter  on  any  important  business  with   the  natives. 
This,  though  a  harder  task  at  first  setting  out,  greatly 
facilitates  your  intercourse  with  the  people  afterwards, 
and  gives  you  a  certain  security  and  independence  in 
all  your  transactions  with  them,  which  it  is  impossi- 
ble you  could  ever  have  otherwise  enjoyed.      You 
may  then  occasionally  and  safely,  where  any  doubt 
ariseth,  consult  an  interpreter ;  the  resources  in  point 
of  knowledge,  which  you  have  provided  for  yourself, 
will  prove  a  sufficient  check  on  him,  to  prevent  his 
having  it  in  his  power  to  deceive  you  in  a  matter  of 
moment.     I  shall  leave  you,  gentlemen,  to  make  the 
application  of  these  two  suppositions  at  your  leisure. 


ON  PULPIT  ELOaUENCE. 


LECTURE   I. 

Importance  of  the  Study,  and  Directions  against  it  answered....Helps  for 
the  attainment  of  the  Art. 

It  is  not  enough  for  the  christian  minister,  that  he  be 
instructed  in  the  science  of  theology,  unless  he  has  the 
skill  to  apply  his  knowledge,  to  answer  the  different 
purposes  of  the  pastoral  charge.  And  the  first  thing, 
that  on  this  article  seems  to  merit  our  attention,  is  the 
consideration  of  the  minister,  in  the  character  of  a  public 
speaker ;  and  that,  both  in  his  addresses  to  God  on  the 
part  of  the  people  in  worship,  and  his  addresses  to  the 
people  on  the  part  of  God  in  preaching.  Of  the  im- 
portance of  this  last  part  of  the  character,  as  a  public 
teacher,  no  one  can  reasonably  doubt,  who  considers 
that  it  was  one  great  part,  if  not  the  principal  part  of 
the  charge  which  the  apostles  received  from  our  Lord, 
Math,  xxviii.  19,  20,  "Go  ye,  therefore,  and  teach  all 
nations,  baptizing  them  in  the  name  of  the  Father,  and 
of  the  Son,  and  of  the  Holy  Ghost ;  teaching  them  to 
observe  all  things  whatsoever  I  have  commanded  you." 
And  again,  Mark  xvi.  15,  "Go  ye  into  all  the  world, 
and  preach  the  gospel  to  every  creature."     And  ^^•ith- 


158  CAMPBELL'S  LECTURES, 

out  derogating  from  those  solemn  institutions  of  our 
religion,  which  in  after  times  came  to  be  denominated 
sacraments,  preaching  may  in  one  view,  at  least,  be 
said  to  be  of  more  consequence  than  they,  in  as  much 
as  a  suitable  discharge  of  the  business  of  a  teacher  un- 
doubtedly requires  abilities  superior  to  those  requisite 
for  the  proper  performance  of  the  other,  a  part  in  com- 
parison merely  ministerial  or  official.  It  is  besides 
the  great  means  of  conversion  as  well  as  of  edification. 
"  Faith  Cometh  by  hearing,"  says  the  apostle.  The 
ministry  of  our  Lord,  to  his  kinsmen  the  Jews,  con- 
sisted chiefly  in  teaching ;  for  the  evangelist  John  iv.  2, 
expressly  tells  us  that  Jesus  baptized  none ;  this,  as 
comparatively  an  underwork,  w^as  entrusted  entirely  to 
his  disciples.  And  the  apostle  Paul  acquaints  the  Co- 
rinthians i.  1,  17,  that  Christ  sent  him  not  to  baptize, 
but  to  preach  the  gospel ;  that  the  latter  and  not  the 
former  was  the  principal  end  of  his  mission.  When  it 
pleased  God  by  the  conversion  of  Cornelius  the  Ro- 
man centurion  to  open  the  door  of  faith  to  the  Gentiles, 
no  less  a  person  than  Peter  the  first  of  the  apostolical 
college  was  selected  for  announcing  to  him  and  his 
family  the  gospel  of  Christ ;  but  after  they  were  con- 
verted by  his  preaching,  the  apostle  did  not  consider 
it  as  any  impropriety  to  commit  the  care  of  baptizing 
them  to  meaner  hands.  "  He  (that  is,  Peter,)  com- 
manded them  to  be  baptized  in  the  name  of  the  Lord." 
Acts  X.  48.  What  hath  been  said  however,  is  by  no 
means  intended  to  arraign  the  propriety  of  limiting  to 
a  lower  number,  in  churches  which  are  already  con- 
stituted, the  power  of  dispensing  the  sacraments,  than 
is  done  in  regard  to  the  power  of  preaching.  The 
near  connection  which  the  former  has  with  discipline 


CAMPBELL'S  LECTURES.  15^ 

and  order  in  a  christian  society  already  established, 
affords  a  very  good  reason  for  this  difference.  But  if 
teaching  is  a  matter  of  so  much  consequence,  and  if 
the  proper  discharge  of  this  duty  is  a  matter  of  princi- 
pal difficulty,  it  ought  doubtless  to  employ  a  consider- 
able part  of  the  student's  time  and  attention  that  he 
may  be  properly  prepared  for  it.  Indeed  it  may  be 
said,  that  the  study  of  the  science  of  theology  is  itself 
a  preparation,  and  in  part  it  no  doubt  is  so,  as  it  fur- 
nishes him  with  the  materials ;  but  the  materials  alone 
will  not  serve  his  purpose,  unless  he  has  acquired  the 
art  of  using  them.  And  it  is  this  art  in  preaching 
which  I  denominate  christian  or  pulpit  eloquence.  To 
know  is  one  thing ;  and  to  be  capable  of  communicat- 
ing knowledge  is  another. 

I  am  sensible  however,  that  there  are  many  pious 
christians,  who  are  startled  at  the  name  of  eloquence 
when  applied  to  the  christian  teacher  ;  they  are  dispos- 
ed to  consider  it  as  setting  an  office,  which  in  its  na- 
ture is  spiritual,  and  in  its  origin  divine,  too  much  on 
a  footing  ••.vith  those  which  are  merely  human  and 
secular.  And  this  turn  of  thinking  I  have  always 
found  to  proceed  from  one  or  other  of  these  two  causes; 
either  from  a  mistake  of  what  is  meant  by  eloquence, 
or  from  a  misapprehension  of  some  passages  of  holy 
writ  in  relation  to  the  sacred  function.  First,  it  arises 
from  a  mistaken  notion  of  the  import  of  the  word.  It 
often  happens  both  among  philosophers  and  divines 
that  violent  and  endless  disputes  are  carried  on  by 
adverse  parties,  which,  were  they  to  begin  by  settling 
a  definition  of  the  term  whereon  the  question  turns, 
would  vanish  in  an  instant.  Were  these  people  then^ 
who  appear  to  differ  from  us,  on  the  propriety  of  em- 


260  CAMPBELL'S  LECTURES. 

ploying  eloquence,  to  give  an  explication  of  the  ideas 
they  comprehend  under  the  term  eloquence  or  oratory, 
we  should  doubtless  get  from  them  some  such  account 
as  this,  a  knack,  or  artifice  by  which  the  periods  of  a 
discourse  are  curiously  and  harmoniously  strung  to- 
gether, decorated  with  many  flowery  images,  the  whole 
entirely  calculated  to  set  off  the  speaker's  art  by  pleas- 
ing the  ear  and  amusing  the  fancy  of  the  hearers,  but 
by  no  means  calculated  either  to  inform  their  under- 
standings or  to  engage  their  hearts.  Perhaps  those 
people  will  be  surprised,  when  I  tell  them,  that  com- 
monly no  discourses  whatever,  not  even  the  homeliest, 
have  less  of  true  eloquence,  than  such  frothy  harangues, 
as  perfectly  suit  their  definition.  If  this,  then,  is  all 
they  mean  to  inveigh  against  under  the  name  elo- 
quence^ I  will  join  issue  with  them  with  all  my  heart. 
Nothing  can  be  less  worthy  the  study  or  attention  of  a 
wise  man,  and  much  more  may  this  be  said  of  a  chris- 
tian pastor,  than  such  a  futile  acquisition  as  that  above 
described.  But  if,  on  the  contrary,  nothing  else  is 
meant  by  eloquence,  in  the  use  of  all  the  wisest  and 
the  best  who  have  written  on  the  subject,  but  that  art 
or  talent,  whereby  the  speech  is  adapted  to  produce  in 
the  hearer  the  great  end  which  the  speaker  has,  or  at 
least  ought  to  have  principally  in  view,  it  is  impossible 
to  doubt  the  utility  of  the  study  ;  unless  people  will  be 
absurd  enough  to  question,  whether  there  be  any  dif- 
ference between  speaking  to  the  purpose  and  speak- 
ing from  the  purpose,  expressing  one's  self  intelligi- 
bly or  unintelligibly,  reasoning  in  a  manner  that  is 
conclusive  and  satisfactory,  or  in  such  a  way  as  can 
convince  nobody,  fixing  the  attention  and  moving  the 


CAMPBELL'S   LECTURES.  161 

affections  of  an  audience,  or  leaving  them  in  a  state 
perfectly  listless  and  unconcerned. 

But,  as  I  eignified  already,   there  are  prejudices 
against  this  study  in  the  christian  orator,  arising  from 
another  source,  the  promises  of  the  immediate  influ- 
ence of  the  divine  spirit,  the  commands  of  our  Lord 
to  his  disciples,  to  avoid  all  concern  and  solicitude  on 
this  article,  and  the  example  of  some  of  the  apostles 
who  disclaimed  expressly  the  advantages  resulting  from 
the  study  of  rhetoric,  or  indeed  of  any  human  art,  or 
institute  whatever.     In  answer  to  such  objections,  I 
must  beg  leave  to  ask,  are  we  not  in  the  promises  of 
our  Saviour,  to  distinguish  those,  which  were  made  to 
his  disciples,  merely  as  christians,  or  his  follower-s 
in  the  way  to  the  kingdom,  from  those  made  indeed  to 
the  same  persons,  but  considered  in  the  character  of 
apostles,  the  promulgators  of  his  doctrine  among  Jews 
and  pagans,  and  the  first  founders  of  his  church  ?  Are 
w^e  entitled  to  apply  to  ourselves  those  promises  made 
to  the  apostles,  or  even  the  first  christians,  manifestly 
for  the  conviction  and  conversion  of  an  infidel  world  ? 
"  These  signs,"  says  Christ,  "  shall  follow  them  that 
believe  :  In  my  name,  shall  they  cast  out  devils  ;  they 
shall  speak  with  new  tongues ;  they  shall  take  up  ser- 
pents ;  and  if  they  drink  any  deadly  thing,  it  shall  not 
hurt  them  ;  they  shall  lay  hands  on  the  sick,  and  they 
shall  recover."     Do  we  now  expect  such  signs  to  fol- 
low upon  our  faith  ?  And  is  not  the  promise  of  imme- 
diate inspiration  on  any  emergency  (which  is  doubtless 
a  miraculous  gift  as  well  as  those  above  enumerated) 
to  be  considered  as  of  the  same  nature,  and  given  for 
the  same  end  ?  And  ought  not  all  these  precepts,  to 
which  promises  of  this  supernatural  kind  are  annexed 
21 


162  CAMPBELL'S  LECTURES. 

as  the  reason,  to  be  understood  with  the  same  restric- 
tion ?  When  our  Lord  foretold  his  disciples,  that  they 
should  be  brought  before  kings  and  rulers  for  his 
name's  sake,  he  adds,  "  Settle  it  in  your  hearts  not  to 
meditate  before  what  you  shall  answer ;  for  I  will  give 
you  a  mouth  and  wisdom  which  all  your  adversaries 
shall  not  be  able  to  gainsay  or  resist."  It  is  manifest 
the  obligation  of  the  precept  can  only  be  explained  by 
a  proper  apprehension  of  the  extent  of  the  promise. 
Bat  the  truth  is,  that  few  or  none,  in  these  our  days, 
would  consider  premeditation  in  such  circumstances 
as  either  unlawful  or  improper.  Who,  even  among 
those  who  inveigh  most  bitterly  against  the  study  of  elo- 
quence for  the  pulpit,  does  ever  so  much  as  pretend 
that  we  ought  not  to  meditate,  or  so  much  as  think, 
on  any  subject  before  we  preach  upon  it  ?  And  yet  the 
letter  of  the  precept,  nay  and  the  spirit  too,  strikes 
more  directly  against  particular  premeditation,  than 
against  the  general  study  of  the  art  of  speaking.  It  is 
more  a  particular  application  of  the  art,  than  the  art  itself 
that  is  here  pointed  at.  And  as  to  what  the  great 
apostle  of  the  Gentiles  hath  said  on  this  article,  it  will 
serve,  I  am  persuaded,  to  every  attentive  reader,  as  a 
confirmation  of  wdiat  has  been  advanced  above,  in  re- 
gard to  the  true  meaning  of  such  promises  and  pre- 
cepts, and  the  limitations  with  which  they  ought  to  be 
understood.  Well  might  he  renounce  every  art  which 
man's  wisdom  teacheth,  whose  speech  was  accompani- 
ed with  the  demonstration  of  the  spirit  and  of  power ; 
that  is,  with  those  miraculous  gifts,  which  were  so  ad- 
mirably calculated  to  silence  contradiction,  and  to  con- 
vince the  most  incredulous.  But  the  truth  is,  there  is 
not  one  argument  can  be  taken  from  those  precepts 


CAMPBELL'S  LECTURES.  1^3 

and  examples,  that  will  not  equally  conclude  against 
all  human  learning  whatsoever,  as  against  the  study  of 
rhetoric.  Because  the  apostles  could  preach  to  men 
of  every  nation  without  studying  their  language,  in 
consequence  of  the  gift  of  tongues  with  which  they 
were  supernaturally  endowed,  shall  we  think  to  con- 
vert strangers,  with  whose  speech  we  are  totally  unac- 
quainted, and  not  previously  apply  to  grammars,  and 
lexicons  and  other  helps  for  attaining  the  language  ? 
Or  because  Paul,  as  he  himself  expressly  tells  us,  re- 
ceived the  knowledge  of  the  gospel  by  immediate 
inspiration,  shall  we  neglect  the  study  of  the  scriptures 
and  other  outward  means  of  instruction  ?  There  have 
been,  I  own,  some  enthusiasts  who  have  carried  the 
matter  as  far  as  this.  And  though  hardly  any  person 
of  the  least  reflection,  would  argue  in  such  a  manner 
now,  it  must  be  owned  that  the  very  same  premises, 
by  which  any  human  art  or  institute  in  itself  useful,  is 
excluded,  will  equally  answer  the  purposes  of  such 
fanatics  in  excluding  all.  And  to  the  utility,  and  even 
importance  of  the  rhetorical  art,  scripture  itself  bears 
testimony.  Is  it  not  mentioned  by  the  sacred  historian 
in  recommendation  of  ApoUos,  that  he  was  "  an  elo- 
quent man,"  as  well  as  mighty  in  the  scriptures  ?  And 
is  not  his  success  manifestly  ascribed,  under  God,  to 
these  advantages  ?  There  is  no  mention  of  any  super- 
natural gifts,  which  he  could  receive  only  by  the  impo- 
sition of  the  hands  of  an  apostle ;  and  it  appears  from 
the  history,  that  before  he  had  any  interview  with  the 
apostles,  immediately  after  his  conversion,  he  mightily 
convinced  the  Jews,  and  that  publicly,  shewing  from 
the  scriptures  that  Jesus  was  the  Christ.  The  very 
words  used  by  the  inspired  penman  are  such  as  are 


164  CAMPBELL'S   LECTURES. 

familiar  with  rhetoricians  in  relation  to  the  forensic 
eloquence,  Evrovcdg  yap  Tocg  IsSatotg  Staxa'Tyi^syx^lo^ 
Acriter,  vehementer^  magna  contentione.  Now  though 
it  is  not  permitted  to  us  to  reach  the  celestial  heights 
of  a  Peter  or  a  Paul,  I  see  nothing  to  hinder  our  as- 
piring to  the  humbler  attaiiiments  of  an  Apollos.  But 
enough,  and  perhaps  too  much,  for  obviating  objec- 
tions, which  I  cannot  allow  myself  to  think,  will  have 
great  weight  ^vith  gentlemen,  who  have  been  so  long 
employed  in  the  study  of  the  learned  languages,  and 
of  the  liberal  arts  and  sciences.  However,  when  one 
hath  occasion  to  hear  such  arguments  (if  indeed  they 
deserve  to  be  called  so)  advanced  by  others,  it  may  be 
of  some  utility  to  be  provided  with  an  answer. 

The  next  point,  and  which  is  of  the  greatest  conse- 
quence, is.  In  what  manner  this  art  or  talent  may  be 
attained,  at  least  as  much  of  it  as  is  suited  to  the  busi- 
ness of  preaching,  and  is  on  moral  and  religious  sub- 
jects best  adapted  to  the  ends  of  instruction  and  per- 
suasion ?  When  I  gave  you  a  general  sketch  of  my 
plan,  I  observed  on  this  article  that  in  a  great  measure 
the  talerits  required  in  the  preacher  are  such  as  are 
necessary  to  him  in  common  with  every  other  public 
speaker,  whatever  be  the  scene  of  his  appearances, 
whether  it  be  his  lot  to  deliver  his  orations  in  the 
senate,  at  the  bar,  or  from  the  pulpit.  Now  what  the 
preacher  must  have  in  common  with  those  of  so  many 
other  and  very  difterent  professions,  it  cannot  be  ex- 
pected that  here  Ave  should  treat  particularly,  especi- 
ally when  it  is  considered  how  many  other  things  have 
a  preferable  title  to  our  notice.  What  indeed  is  pecu- 
liar in  the  eloquence  of  the  pulpit  will  deserve  a  more 
particular  consideration.     But  though  we  do  not  from 


CAMPBELL'S  LECTURES.  165 

this  place  propose  to  give  an  institute  of  rhetoric,  it 
will  not  be  improper  to  give  some  directions  in  relation 
to  the  theory  of  it,  and  particularly  to  the  reading  both 
of  ancient  and  modern  authors,  whence  the  general 
knowledge  of  the  subject,  which  is  too  much  neglect- 
ed by  theological  students,  may  be  had.  When  we 
consider  the  nature  of  this  elegant  and  useful  art  with 
any  degree  of  attention,  we  shall  soon  be  convinced, 
that  it  is  a  certain  improvement  on  the  arts  of  grammar, 
and  logic ;  on  which  it  founds,  and  without  which  it 
could  have  no  existence.  On  the  other  hand,  with- 
out this,  these  arts  would  lose  much  of  their  utility 
and  end,  for  it  is  by  the  art  of  rhetoric,  tliat  we  are 
enabled  to  make  our  knowledge  in  language,  and 
skill  in  reasoning,  turn  to  the  best  account  for  the  in- 
struction and  persuasion  of  others.  "  The  wise  in 
heart,"  saith  Solomon,  *^  shall  be  called  prudent,  but 
the  sweetness  of  the  lips  encreaseth  learning*." 

Now  the  best  preparation  for  an  orator,  on  whatever 
kind  of  theatre  he  shall  be  called  to  act,  is  to  under- 
stand thoroughly  the  discursive  art,  and  to  be  well 
acquainted  with  the  words,  structure,  and  idiom  of  the 
language  which  he  is  to  employ.  By  skill  in  the  for- 
mer, I  do  not  mean  being  well  versed  in  the  artificial 
dialectic  of  the  schools,  though  this,  I  acknowledge, 
doth  not  want  its  use,  but  being  conversant  in  the  na- 
tural and  genuine  principles  and  grounds  of  reasoning, 
whether  derived  from  sense  or  memory,  from  compari- 
son of  related  ideas,  from  testimony,  experience,  or 
analogy.  School  logic,  as  was  well  observed  by  Mr. 
Locke,  is  much  better  calculated  for  the  detection  of 

*  See  the  Philosophy  of  Rhetoric,  vol.  i.  book  1.  ch,  iv.  Of  the  Relation 
which  Eloquence  bears  to  Logic  and  to  Gramiriar 


166  CAMPBELL'S  LECTURES. 

sophistry  than  the  discovery  of  truth.  Its  forms  of 
argumentation  in  mood  and  figure  carry  too  much 
artifice,  not  to  say  mechanism,  in  the  very  front  of 
them,  to  suit  the  free  and  disengaged  manner  of  the 
orator,  in  whom  every  thing  ought  to  appear  perfectly 
natural  and  easy,  and  nothing  that  looks  like  contri- 
vance or  insidious  design.  But  though  the  logician's 
manner  is  not  to  be  copied  by  the  public  speaker,  his 
art  will  be  of  use,  sometimes  in  furnishing  topics  of 
argument,  often  in  suggesting  hints  to  assist  in  refuta- 
tion. But  true  logic,  it  must  be  acknowledged,  is 
best  studied  not  in  a  sholastic  system,  but  in  the  writ- 
ings of  the  most  judicious  and  best  reasoners  on  the 
various  subjects  supplied  by  history,  science  and  philo- 
sophy. And  with  regard  to  language,  as  it  is  the 
English  alone  with  which  the  preachers  in  this  country, 
a  very  few  excepted,  are  concerned  as  public  speakers, 
they  ought  not  only  to  study  its  structure  and  analogy 
in  our  best  grammarians,  but  endeavour  to  familiar- 
ize themselves  to  its  idiom,  and  to  acquire  a  sufficient 
stock  of  words  and  a  certain  facility  in  using  them,  by 
an  acquaintance  with  our  best  English  authors.  We 
have  the  greater  need  of  this,  as  in  this  part  of  the 
island  we  labour  under  some  special  disadvantages, 
which,  that  our  compositions  may  be  more  exten- 
sively useful,  it  is  our  duty  to  endeavour  to  sur- 
mount. 

As  to  the  rhetorical  art  itself,  in  this  particular  the 
moderns  appear  to  me  to  have  made  hardly  any  ad- 
vance or  improvement  upon  the  ancients.  I  can  say, 
at  least,  of  most  of  the  performances  in  the  way  of 
institute,  which  I  have  had  an  opportunity  of  reading 
on  this  subject,  cither  in  French  or  English,  every 


CAMPBELL'S   LECTURES.  167 

thing  valuable  is  servilely  copied  from  Aristotle,  Cice- 
ro, and  Quintilian,  in  whose  writings,  especially  Quin- 
tilian's  Institutions,  and  Cicero's  books  de  inventiojie, 
those  called  ad  Herennium,  and  his  dialogues  De  ora- 
tor e^  every  public  speaker  ought  to  be  conversant. 
To  these  it  will  not  be  amiss  to  add  Longinus  on  the 
sublime,  Dionysius  of  Halicarnassus,  and  some  others. 
And  as,  in  every  art,  the  examples  of  eminent  perform- 
ers will  be  found  to  the  full  as  instructive  to  the  student, 
as  the  precepts  laid  down  by  the  teacher,  antiquity  does 
here  at  least  furnish  us  with  the  best  models  in  the 
orations  of  Cicero  in  Latin,  and  in  those  of  iEschincs 
and  Demosthenes  in  Greek.    Of  modern  authors  con- 
sidered in  both  views,  as  teachers  of  the  art,  and  as 
performers,  I  would  recommend  what  RoUin  and  Fe- 
nelon  have  written  on  the  subject,  the  sermons,  and 
also  the  lectures  on  eloquence  *  lately  published  by 
the  ingenious  and  truly  eloquent  Dr.  Blair  ;  to  which 
give  me  leave  to  add  the  sermons  of  my  amiable  and 
much  lamented  friend  Mr.  Farquhar,  which  though 
no  other  than  fragments,  having  been  left  unfinished 
by  the  author,  who  appears  to  have  had  no  view  to 
publication,  and  though  consequently  less  correct  in 
point  of  language,  are  on  account  of  the  justness  of 
the  sentiments,  and  the  affecting  warmth  with  which 
they  are  written,  highly  admired  by  persons  of  taste 
and  discernment,  f 

*  Dr.  Campbell's  Lectures  on  Pulpit  Ebquence,  Mere  composed  and 
delivered  before  the  publication  of  Dr.  Blair's  Lectures  on  Rhetoric.  The 
recommendation  as  above  was  added  to  tlie  original  manuscript  after  perus- 
ing the  lectures  of  his  friend  Dr.  Blair. 

t  Here  the  author  introduced  for  his  second  lecture  the  tenth  chapter 
of  the  first  book  of  his  Philosophy  of  Rhetoric,  entitled  "  The  different 
kinds  of  public  speaking  in  use  among  the  moderns,  compared,  with  a  vieu 
to  their  different  advantages  in  respect  of  eloquence."  In  that  chapter  there 
are  several  things  highly  worthy  of  the  attention  of  the  preacher. 


LECTURE   IL 


Of  the  Sentiment  in  Pulpit  Discourses. 

1  AM  now  to  consider  the  train  of  sentiment,  the  elo- 
cution, and  the  pronunciation,  that  are  best  adapted  to 
the  pulpit.  Of  these  things  I  only  mean  at  first  to  take 
a  more  general  and  cursory  survey,  and  make  such 
remarks  on  each,  as  will  hold  almost  universally  of  all 
the  instructions  given  from  the  pulpit,  whatever  the 
particular  subject  be.  As  to  those  which  may  suit  ^he 
different  sorts  of  sermons  and  other  discourses  to  be 
employed  by  the  preacher,  I  shall  have  occasion  after- 
wards to  take  notice  of  them,  when  I  come  to  inquire 
into  the  rules  of  composition,  worthy  the  attention  of 
the  christian  orator,  and  to  mark  out  the  different 
kinds,  whereof  this  branch  of  eloquence  is  susceptible. 
.  I  begin  at  this  time  with  what  regards  the  sentiments. 
Let  it  be  observed,  that  I  here  use  the  term  sentiments 
in  the  greatest  latitude  for  the  sense  or  thoughts.  I 
mean  thereby  what  may  be  considered  as  the  soul  of 
the  discourse,  or  all  the  instruction  of  whatever  kind, 
that  is  intended  to  be  conveyed  by  means  of  the  ex- 
pression into  the  minds  of  the  hearers.  Perhaps  the 
import  of  the  word  will  be  more  exactly  ascertained 
by  saying,  it  is  that  in  any  original  performance,  which 


CAMPBPXL'S  LECTURES.  169 

it  behoves  a  translator  to  retain  in  his  version  into 
another  language,  whilst  the  expression  is  totally  chang- 
ed. Thus  (to  preserve  the  metaphor  of  soul  and  body- 
already  adopted)  we  may  say,  that  a  discourse  in  being 
translated  undergoes  a  sort  of  transmigration.  The 
same  soul  passes  into  a  different  body.  For  if  the  ideas, 
the  sense,  the  information  conveyed  to  the  hearers  or 
readers  be  not  the  same  in  the  version,  as  in  the  ori- 
ginal performance,  the  translation  is  not  faithful.  Now 
all  that  regards  the  soul  or  sense  may  be  distributed 
into  these  four  different  forms  of  communication,  name- 
ly, 7iarratio?i,  explanation,  reasoning  and  moral  reflec- 
tion. This  last  is  sometimes  by  way  of  eminence  called 
$e?itime}it. 

To  the  first  of  these,  narration,  there  will  be  pretty 
frequent  occasion  of  recourse,  both  for  the  illustration 
of  any  point  of  doctrine  or  portion  of  scripture  where- 
with the  subject  happens  to  be  connected,  and  also  for 
affecting  the  hearers  in  a  way  suitable  to  the  particular 
aim  of  the  discourse.  And  indeed  it  often  happens, 
that  nothing  is  better  adapted  to  this  end,  than  an  ap- 
posite passage  of  history  properly  related.  But  what 
are  the  rules,  it  will  be  asked,  by  the  due  observance 
of  which  propriety  in  this  matter  may  be  attained  ? 
One  of  those  most  commonly  recommended  is  to  be 
brief.  But  this  rule  needs  explanation,  as  there  is 
nothing  we  ought  more  carefully  to  avoid  than  a  cold 
iminteresting  conciseness,  which  is  sometimes  the  con- 
sequence of  an  excessive  desire  of  brevity.  Brevity 
in  relating,  as  in  every  thing  else,  is  only  so  far  com- 
mendable, as  it  is  rendered  compatible  with  answering 
all  the  ends  of  the  relation.  Where  these  are  not  an- 
swered, through  an  aflectation  of  being  very  nervous 
22 


iro  CAMPBELL'S  LECTURES. 

and  laconic,  comprehending  much  in  little,  the  narra- 
tion ought  not  to  be  styled  brief,  but  defective.  In 
strictness,  the  relation  ought  to  contain  enough,  and 
neither  more  nor  less.  But  what  is  enough?  That 
can  be  determined  only  by  a  proper  attention  to  the 
end  for  which  the  narration  was  introduced.  A  nar- 
rative may  contain  enough  to  render  the  story  and  its 
connection  intelligible  to  the  hearer,  yet  not  enough 
to  fix  his  attention  and  engage  his  heart,  and  may 
therefore  be  justly  chargeable  with  a  faulty  conciseness. 
But  if  this  extreme  ought  to  be  carefully  guarded 
against,  it  well  deserves  your  notice,  that  the  contrary^ 
and  no  less  dangerous,  extreme  of  prolixity,  by  enter- 
ing into  a  detail  too  minute  and  circumstantial,  ought 
with  equal  care  to  be  avoided.  If,  in  consequence  of 
the  first  error,  the  hearer's  mind  remains  unsatisfied, 
in  consequence  of  the  second,  it  is  cloyed.  Both  faults 
can  be  avoided  only  by  such  a  judicious  selection  of 
circumstances,  as  at  once  excludes  nothing  essential  to 
the  purposes  of  perspicuity  and  connection,  or  condu- 
cive to  the  principal  scope  of  the  narration,  and  in- 
cludes nothing,  that  in  the  respects  aforesaid  can  be 
deemed  superfluous.  Such  is  every  circumstance  that 
can  be  denominated  remote,  trivial,  or  necessarily  im- 
plied in  the  other  circumstances  mentioned.  But  to 
assist  the  preacher  in  conducting  such  narratives,  when 
pertinent,  nothing  will  serve  so  well  for  a  model,  as  the 
historical  part  of  sacred  writ.  No  where  else  will  he  find 
such  simplicity,  as  brings  what  is  said  to  the  level  of  the 
meanest  capacity,  united  with  such  dignity,  as  is  suf- 
ficient to  engage  the  attention  of  the  highest.  Passages 
of  scripture -history,  when  they  happen  to  coincide 
with  the  speaker's  view,  are  much  preferable  to  those 


CAMPBELL'S  LECTURES.  1^1 

which  may  be  taken  from  any  other  source ;  and  that 
on  a  double  account.  First,  it  may  be  supposed,  that 
not  only  all  the  serious  part,  but  even  the  much  greater 
part  of  the  audience,  being  better  acquainted  with  these, 
will  both  more  readily  perceive  and  more  strongly  feel 
the  application  which  the  preacher  makes  of  them ; 
and  secondly,  the  authority  of  holy  writ  gives  an  ad- 
ditional weight  to  that  which  is  the  intent  of  the  narra- 
tive. I  do  not  say  however,  that  a  preacher,  in  quoting 
instances,  examples  and  authorities,  ought  to  confine 
himself  entirely  to  the  sacred  history.  Our  blessed 
Lord,  though  addressing  himself  only  to  Jews,  did  not 
hesitate  to  lay  the  foundation  of  some  of  his  parables 
in  those  customs,  which  had  arisen  solely  from  their 
intercourse  with  the  Romans.  Of  this  the  parable  you 
have  Luke  xix.  12,  &c.  of  the  nobleman  who  travelled 
into  a  distant  land,  in  order  that  he  might  obtain  the 
royal  power,  and  return  king  over  his  countrymen,  is 
an  evident  instance.  Such  was  become  the  general 
practice  in  all  the  provinces  and  states  dependant  upon 
Rome.  The  royalty  was  often  not  to  be  attained  with- 
out applications  to  the  Roman  senate  ;  and  these  were 
often  thwarted,  as  in  the  parable,  by  counter  applica- 
tions, either  from  the  people,  or  from  some  rival  for 
power.  Nay,  there  is  very  probably  in  that  parable 
an  allusion  to  some  things,  which  had  actually  happen- 
ed in  regard  to  the  succession  of  Archelaus,  son  of 
Herod  king  of  Jiidea,  with  v/hich  many  of  his  hearers 
could  not  fail  to  be  acquainted,  the  thing  having  hap- 
pened but  recently  and  in  their  own  time.  Nor  was 
the  apostle  Paul  at  all  scrupulous  in  ilkist  rating  the 
sublimest  truths  of  the  gospel,  by  the  exercises  and 
diversions  which  obtained  at  that  time  among  the  ido- 


172  CAMPBELL'S  LECTURES. 

latrous  Greeks.  But  even  in  those  cases  wherein 
scripture  doth  not  furnish  the  facts,  it  suppHes  us  with 
an  excellent  pattern  of  a  natural,  simple  and  interesting 
manner  in  which  the  relation  ought  to  be  conducted* 
I  shall  only  add  on  this  article  that  the  different  cir- 
cumstances ought  to  be  so  fitly  and  so  naturally  con- 
nected, that  those  which  precede  may  easily  introduce 
those  which  follow,  and  those  w^hich  follow  may  appear 
necessarily  to  arise  out  of  those  which  precede.  This, 
by  adding  to  the  credibility  and  verisimilitude,  greatly 
increases  the  effect  of  the  whole.  I  shall  not  at  this 
time  say  any  thing  of  those  qualities  which  more  re- 
gard the  expression  than  the  thought,  as  there  will  be 
scope  for  this  afterwards. 

The  second  thing  comprised  under  the  term  thought, 
or  sentiment,  was  explication,  in  which  I  include  also 
description  and  definition.  And  on  this,  the  rules  laid 
down  upon  the  former  article  will  equally  hold  good. 
The  same  care  and  attention  will  be  requisite,  both  in 
culling  and  disposing  the  particulars,  that  the  whole 
may  be  neither  tedious  nor  unsatisfactory.  In  regard 
to  disposition  and  arrangement,  there  is  rather  more 
art  necessary  in  this  case  than  in  the  former.  In  the 
former,  to  wit,  narrative,  all  the  material  circumstances 
are  successive,  and  the  order  of  introducing  them  must 
in  a  great  measure  be  determined  by  the  order  of  time. 
But  in  explication,  they  are  simultaneous,  and  there- 
fore require  the  exercise  of  judgment  and  reflection,  in 
assigning  to  each  its  proper  place  and  order  in  the  dis- 
course. Need  it  be  added,  that  in  all  descriptive 
enumerations  particular  care  ought  to  be  taken,  that 
nothing  foreign  be  comprehended,  and  that  nothing 
which  properly  belongs  to  the  subject  be  omitted. 


CAMPBELL'S  LECTURES.  I73 

The  logical  rules  in  regard  to  definition  are  sufficiently- 
known,  and  therefore  shall  not  here  be  repeated.  On 
the  whole,  in  regard  to  both  the  preceding  articles,  a 
certain  justness  of  apprehension  is  of  all  things  the 
most  important  in  a  speaker.  If  he  has  not  a  clear 
conception  of  the  matter  himself,  it  can  never  be  ex- 
pected, he  should  convey  it  to  others. 

The  third  thing  mentioned  as  belonging  to  the 
thought  was  reasoning.  When  it  is  considered,  what 
a  mixed  society  a  christian  assembly  for  the  most  part 
is,  and  how  little  the  far  greater  number,  even  of  what 
are  called  the  politest  congregations,  is  accustomed  to 
the  exercise  of  the  discursive  faculty,  it  will  be  evident 
that  any  thing  in  the  way  of  argument  would  need  to 
be  extremely  simple,  consisting  of  but  a  very  few  steps, 
and  extremely  clear,  having  nothing  in  it  that  is  of  an 
abstract  nature,  and  so  not  easily  comprehended  by 
them,  and  nothing  that  alludes  to  facts  which  do  not 
fall  within  ordinary  observation.  If  the  argument  is 
not  deduced  from  experience,  or  the  common  princi- 
ples of  the  understanding,  but  from  the  import  of  the 
words  of  scripture,  one  would  need  to  be  particularly 
distinct  in  setting  the  sacred  text  before  them,  avoid- 
ing as  much  as  possible,  every  thing  that  savours  of 
subtlety,  conceit  or  learned  criticism.  Something  in- 
deed of  criticism,  when  the  point  to  be  proved,  is  a 
point  merely  of  revelation,  cannot  always  be  avoided. 
In  general,  however,  we  are  warranted  to  say,  it  ought 
to  be  avoided  as  much  as  possible.  The  passages  of 
holy  writ,  therefore,  which  you  make  choice  of,  in 
support  of  your  doctrine,  ought  to  be  always  the  plain- 
est and  the  most  direct.  Though  you  should  perhaps 
find  other  passages,  in  which,  to  a  man  of  letters,  th^e 


174,  CAMPBELL'S  LECTURES. 

might  appear  equal  or  even  stronger  evidence,  yet  if 
such  passages  would  require  a  commentary  or  elabo- 
rate disquisition  to  elucidate  them,  they  are  not  so 
convincing  to  the  people,  and  should,  therefore,  be  let 
alone.     It  may  not  be  improper  here,  however,  before 
we  dismiss  this  article,  to  examine  a  little  what  the 
occasions  are  which  require  reasoning  from  the  pulpit, 
and  what  are  the  different  topics  of  argument  adapted 
to  the  different  natures  of  the  subject.     These  last  are 
very  properly  divided  into  practical  and  speculative. 
In  the  former,  the  preacher  argues  to  inforce  the  prac- 
tice of  a  duty  recommended  by  him ;  in  the  latter,  to 
gain  the  belief  of  his  hearers  to  a  tenet  he  thinks  fit  to 
defend.    In  the  former  case,  it  is  his  aim  to  evince  the 
beauty,  the  propriety,  the  equity,  the  pleasantness  or 
the  utility  of  such  a  conduct  both  for  time  and  for 
eternity.  His  topics  therefore  are  all  drawn  from  com- 
mon life  and  experience,  from  the  common  sense  of 
mankind  and  the  most  explicit  declarations  of  holy 
writ,  topics  in  a  great  measure  the  same  with  those  on 
which  men  of  all  conditions  are  wont  to  argue  with  one 
another,  in  regard  to  what  is  right  and  prudent  in  the 
management  of  their  ordinary  secular  affairs.     Such 
w^ere  the  topics,  to  which  our  Lord  himself  had  recourse 
in  his  parables,  always  illustrating  the  reasons  and  mo- 
tives which  ought  to  influence  in  the  things  of  eternity, 
by  the  reasons  and  motives  which  do  commonly  influ- 
ence us  in  the  things  of  time.     Such  topics  are  con- 
sequently, if  properly  conducted,  level  to  the  capacities 
of  all.     Whereas  in  the  latter  case,  when  the  subject 
is  of  doctrinal  points  or  points  of  speculation,  the  re- 
sources of  the  preacher  are  extremely  difterent.     His 
reasoning  must  then  be  drawn  from  the  essential  na- 


CAMPBELL'S   LECTURES.  175 

tures  aiid  differences  of  things,  and  the  comparison  of 
abstract  qualities,  or  perhaps  from  abstruse  and  critical 
disquisitions  on  the  import  of  some  dark  and  contro- 
verted passages  of  scripture,  which,  it  must  be  owned, 
are  beyond  the  sphere  of  the  iUiterate.  I  would  not 
by  this  be  understood  to  mean,  that  controversy  should 
never  be  admitted  into  tlic  pulpit.  We  are  exhorted 
by  the  apostle  Jude  "  earnestly  to  contend  for  the  faith, 
which  was  once  delivered  to  the  saints."  And  Paul 
in  his  epistles  hath  given  us  an  excellent  example  of 
this  laudable  zeal  in  support  of  the  fundamental  doc- 
trines of  our  religion,  against  those  who  denied  or 
doubted  them.  This  he  shews,  as  on  several  other  oc- 
casions, so  in  particular  in  the  defence  of  the  doctrine 
of  the  resurrection,  and  in  opposition  to  that  false  dog- 
ma of  the  Judaizing  teachers  of  his  time,  that  the  ob- 
servance of  circumcision  and  of  the  other  ceremonies 
of  the  law  is  necessary  to  salvation.  And  indeed  from 
the  reason  of  the  thing  it  is  manifest,  that  in  a  religious 
institution  founded  on  certain  important  truths  or  prin- 
ciples, through  the  belief  of  which  only  it  can  operate 
on  the  hearts  and  influence  the  lives  of  men,  it  must 
be  of  the  utmost  consequence  to  refute  the  contrary 
errors,  when  they  appear  to  be  creeping  in  or  gaining 
ground  among  the  people.  But  before  the  preacher 
attempt  a  refutation  of  this  kind,  there  are  two  things 
he  ought  impartially  and  carefully  to  inquire  into. 
First,  he  ought  to  inquire,  whether  the  tenet  he  means 
to  support  be  one  of  the  great  truths  of  religion  or  not. 
It  may  be  a  prevalent  opinion,  it  may  have  a  reference 
to  the  common  salvation,  nay  more,  it  may  be  a  true 
opinion,  and  yet  no  article  of  the  faith  which  was  once 
delivered  to  the  saints.     These  articles  are  neither 


176  CAMPBELL'S  LECTURES. 

numerous  nor  abstruse.  We  cannot  say  so  much  in 
regard  to  the  comments  and  glosses  of  men.  Yet  it 
is  an  undoubted  fact,  that  where  the  former  have  ex- 
cited one  controversy  in  the  church,  the  latter  have 
produced  fifty.  It  must  therefore  be  of  importance  to 
him,  to  be  well  assured  that  he  is  vindicating  the  great 
oracles  of  unerring  wisdom,  and  not  the  precarious  in- 
terpretations and  glosses  of  fallible  men  ;  that  he  acts 
the  part  of  the  genuine  disciple  of  Christ,  and  not  the 
blind  follower  of  a  merely  human  guide.  In  the  for- 
mer case  only,  he  defends  the  cause  of  Christianity  ;  in 
the  latter,  he  but  supports  the  interest  of  a  sect  or  fac- 
tion. In  that,  he  contends  for  the  faith ;  in  this,  "  he 
dotes  about  questions  and  strifes  of  words,  vain  j ang- 
lings, perverse  disputings  of  men  of  corrupt  minds, 
and  involving  himself  in  oppositions  of  science  falsely 
so  called."  And  that  under  this  last  class,  the  far 
greater  part  of  our  theological  disputes  are  compre- 
hended, even  such  as  have  been  too  often  and  too  hot- 
ly agitated  in  the  pulpit,  is  not  to  be  denied.  Such  in 
particular  are  a  great  many  of  the  doctrinal  controver- 
sies, w^hich  different  parties  of  protestants  have  with 
one  another.  They  may  with  great  propriety  be  styl- 
ed 2,oyonaxiai^  an  emphatic  term  of  the  apostle  Paul ; 
for  they  are  not  only  wars  with  words,  but  wars  mere- 
ly about  words  and  phrases,  where  there  is  no  dis- 
cernible, or  at  least,  no  material  difference  in  die  sense ; 
and  which,  agreeably  to  the  character  he  gives  of  them, 
"  gender  strifes,  and  minister  idle  disputes  rather  than 
godly  edifying."  The  second  thing  which  the  preacher 
ought  to  inquire  into,  before  he  engage  in  preaching 
controversy,  is  whether  the  false  doctrine  he  means 
to  refute  has  any  number  of  partizans  amongst  his 


cA^irnELL's  LECTuiiEs.  irr 

hearers  ;  or  whether  there  be  any  immediate  danger  of 
their  being  seduced  to  that  opinion.  If  otherwise,  the 
introduction  of  such  questions  might  possibly  raise 
doubts  where  formerly  there  w^ere  none,  and  at  any 
rate,  unless  managed  with  uncommon  prudence  and 
temper,  have  rather  a  tendency  that  is  unfavourable  to 
the  christian  spirit,  and  in  narrow  minds  is  apt  to  beget 
a  sort  of  bitterness  and  uncharitableness,  which  these 
dignify  in  themselves  with  the  name  of  zeal,  though 
in  their  adversaries  they  can  clearly  see  its  malignity. 
At  the  same  time,  that  I  give  these  caveats  against  the 
abuse,  I  by  no  means  deny  the  occasional  expediency 
and  use  of  controversy. 

As  to  the  fourth  and  last  species  of  thought  men- 
tioned, moral  reflection^  or  w^hat  is  sometimes  peculi- 
arly denominated  sentiment ;  there  is  much  less  hazard 
that  in  this  we  should  exceed.  Here  the  preacher  (if 
he  is  at  all  judicious  in  his  choice)  runs  less  risk  of 
either  growing  tiresome  to  the  more  improved  part  of 
his  audience,  or  unintelligible  to  those  wliose  under- 
standings have  not  been  cultivated.  In  the  former,  the 
rational  powers  are  addressed ;  in  this,  the  heart  and 
the  conscience.  Indeed,  I  am  far  from  thinking,  that 
these  tw^o  kinds  of  addresses  may  not  often  be  happily 
blended  together;  particularly,  when  the  subject  relates 
to  moral  conduct,  an  address  of  the  latter  kind,  if  inter- 
w^oven  with  a  plain  narrative,  will  frequently  prove  the 
most  effectual  means  of  removing  unfavourable  pre- 
possessions, engaging  affection  as  well  as  satisfying 
reason  and  bringing  her  to  be  of  the  same  party.  It 
Avas  a  method  often  and  successfully  employed  by  our 
blessed  Lord,  wdien  attacked  by  Jewish  bigotry,  on  the 
•extent  that  ought  to  be  gi^cn  to  the  love  of  our  neigh- 


1/3  CA^IPBELL'S   LECTURES. 

hour.  The  maxims  of  the  Pharisees,  like  those  of  all 
bigots,  of  every  age,  nation  and  profession,  were  ver}' 
illiberal,  and  measuring  the  goodness  of  the  universal 
father,  by  their  own  contracted  span,  could  not  bear  to 
think  that  those  of  a  different  nation,  and  still  more 
those  who  differed  in  religious  matters,  could  be  com- 
prehended under  it.  When  attacked  by  these  narrov/ 
hearted  zealots,  in  what  manner,  I  pray  you,  doth  he 
silence  contradiction,  and  gain  every  susceptible  heart 
over  to  his  side  ?  Not  by  subtle  ratiocination  on  the 
beauty  of  virtue,  or  on  the  eternal  and  unalterable  fit- 
ness of  things  ;  but  by  a  simple  story,  by  the  parable 
of  the  compassionate  Samaritan,  in  the  conclusion  of 
which  he  shows,  that,  even  their  own  consciences  being 
judges,  to  act  agreeably  to  the  more  extensive  expla- 
nation of  the  duty,  was  the  more  amiable  part,  and 
consequently  more  worthy  of  their  esteem  and  imita- 
tion. Again,  when  he  would  show,  that  even  the  pro- 
fligate are  not  to  be  abandoned  to  despair,  with  what 
an  amazing  superiority  doth  he  subdue  the  most  un- 
relenting pharisaic  pride  by  the  parable  of  the  prodigal? 
Who  ever  could  so  quickly  dissipate  the  thickest 
clouds  raised  by  inveterate  prejudices  and  party- spirit, 
and  render  the  only  unequivocal  standard  of  moral 
truth,  the  characters  of  the  divine  law  engraven  on  the 
human  heart,  to  all  who  are  not  wilfully  blind,  distinct- 
ly legible  ?  Could  any  the  most  acute  and  elaborate 
dissertation  on  moral  rectitude,  or  the  essential  quali- 
ties and  relations  of  things,  have  produced  half  the 
effect,  even  in  point  of  conviction,  as  well  as  of  feeling  ? 
How  different  his  method  from  that  of  the  ancient 
sophists  ?  But  not  more  different  than  their  aims. 
Their  aim  was  to  miike  men  talk  fluently  and  plausi- 


CAMPBELL'S   LECTURES.  IJ'9 

bly  on  every  subject :  his,  to  make  them  think  justly, 
and  act  uprightly. 

So  much  shall  suffice  for  what  regards  the  senti- 
ments or  thoughts  in  general,  that  are  adapted  to  the 
eloquence  of  tlie  pulpit,  whether  narration,  explanation, 
reasoning,  or  moral  reflection.  On  this  head,  we  were 
under  a  necessity  of  being  briefer  and  more  general,  as 
it  is  here  that  a  man's  natural  talents,  genius,  taste,  and 
judgment  have  the  greatest  sway ;  and  where  nature 
Jias  denied  these  talents,  it  is  in  vain  to  imagine  that 
tlie  defect  can  ever  be  supplied  by  art.  Whereas  the 
principal  scope  for  the  exertions  of  art  and  education 
is  in  what  regards  language,  composition  and  arrange- 
ment. It  is  principally  in  what  regards  the  thought, 
that  we  may  say  universally,  whatever  be  the  species 
of  eloquence  a  man  aims  to  attain,  every  thing  that 
serves  to  improve  his  knowledge,  discernment  and 
good  sense,  serves  also  to  improve  him  as  an  orator. 
*'  Scribendi  recte  saperc  est  et  principium  et  fons." 


LECTURE   llh 


Of  the  Expression. 

In  my  last  lecture,  I  treated  in  general  of  the  thought 
or  sentiment  of  the  discourse,  and  laid  before  you 
some  reflections  on  the  different  sorts  into  which  it  is 
distinguishable,  narration,  explanation,  argumentation 
and  moral  reflection,  and  the  methods  whereby  each 
ought  to  be  conducted  by  the  christian  orator.  I  pro- 
ceed now  to  consider  what  is  properly  called  elocution, 
or  what  regards  the  expression  or  enunciation  of  the 
sentiments  by  language.  The  w^ord  has  sometimes  of 
late  been  less  properly  used  for  pronunciation.  Let  it 
be  observed,  that  I  here  always  mean  by  it,  all  that  re- 
gards the  enunciation  of  the  thoughts  by  language. 
It  is  by  this,  as  I  had  occasion  in  a  former  discourse 
to  remark  to  you,  that  eloquence  holds  of  grammar,  as 
it  is  by  the  other,  that  she  holds  of  logic. 

A  few  words  therefore  on  what  I  may  call  the  gram- 
matical elocution,  before  I  enter  on  the  consideration 
of  the  rhetorical.  The  work  of  the  grammarian  serves 
as  a  foundation  to  that  of  the  rhetorician.  The  highest 
iaim  of  the  former  is  the  lowest  aim  of  the  latter.  The 
one  seeks  only  purity,  the  other  superadds  elegance 
and  energy.      Grammatical  purity  in  any  language 


CAMPBELL'S  LECTURES.  I5I 

(suppose  English,  that  in  which  every  preacher  in  this 
country  is  chiefly  interested)  requires  a  careful  obser- 
vance of  these  three  things ;  first,  that  the  words  employ- 
ed be  EngUsh  words  ;  secondly,  that  they  be  construed 
in  the  English  idiom;  thirdly,  that  they  be  made  to 
present  to  the  reader  or  hearer  the  precise  meaning, 
which  good  use  hath  afiixed  to  them.  A  trespass 
against  the  first,  when  the  word  is  not  English,  is  call- 
ed a  barbarism ;  a  trespass  against  the  second,  when 
the  fault  lies  in  the  construction,  is  termed  a  solecism ; 
a  trespass  against  the  third,  when  the  word,  though 
English,  is  not  used  in  its  true  meaning,  is  denomi- 
nated an  impropriety.  As  the  foundation  is  necessary 
to  the  superstructure,  so  an  attention  to  grammatical 
purity  is  previously  necessary  to  one  who  would  attain 
the  elegant,  aflfecting,  and  energetic  expression  of  the 
orator.  There  is  the  greater  need  of  attending  to  this 
particular  here,  as  we,  in  this  covmtry,  labour  under 
special  disadvantages  in  this  respect.  Permit  me, 
therefore,  to  take  this  opportunity  of  recomm.ending  to 
you,  to  bestow  some  time  and  attention  on  the  perusal 
of  our  best  English  grammars,  and  to  familiarize  your- 
selves to  the  idiom  of  our  best  and  purest  writers.  It 
is,  I  think,  a  matter  of  some  consequence,  and  there- 
fore ought  not  to  be  altogether  neglected  by  the  student. 
I  know^  it  will  be  said,  that  when  all  a  man's  labour 
is  employed  in  instructing  the  people  of  a  country 
parish,  to  which  there  is  little  or  no  resort  of  strangers, 
propriety  of  expression  is  not  a  matter  of  mighty  mo- 
ment, provided  he  speak  in  such  a  manner  as  to  be 
intelligible  to  his  parishioners.  I  admit  the  truth  of 
W'hat  is  advanced  in  this  objection,  but  by  no  means 
the  consequence  which  the  objectors  seem  disposed 


1$2  CAMPBELL'S  LECTURES. 

to  draw  from  it.  I  must  therefore  entreat  that  a  few 
things  may  be  considered  on  the  other  hand.  And 
first,  you  cannot  know  for  certain,  where  it  may  please 
Providence  that  your  lot  should  be.  If  you  acquire 
the  knowledge  of  the  language  in  the  proper  accepta- 
tion of  the  word,  you  acquire  a  dialect  which  will  make 
you  understood  over  all  the  British  empire  ;  for  as  the 
English  translation  of  the  Bible,  which  is  universally 
used  in  these  dominions,  and  as  all  our  best  writings, 
are  in  what  I  may  call  the  general  and  pure  idiom  of 
the  tongue,  that  idiom  is  perfectly  well  understood 
even  by  those,  who  cannot  speak  at  with  propriety 
themselves.  Whereas  if  you  attach  yourself  to  a  pro- 
vincial dialect,  it  is  a  hundred  to  one,  that  many  of 
your  words  and  phrases  will  be  misunderstood  in  the 
very  neighbouring  province,  district  or  county.  And 
even  though  they  should  be  intelligible  enough,  they 
have  a  coarseness  and  vulgarity  in  them,  that  cannot 
fail  to  make  them  appear  to  men  of  knowledge  and 
taste  ridiculous  :  and  this  doth  inexpressible  injury  to 
the  thought  conveyed  under  them,  how  just  and  im- 
portant soever  it  be.  You  will  say,  that  this  is  all  the 
effect  of  mere  prejudice  in  the  hearers,  consequently 
unreasonable  and  not  to  be  regarded.  Be  it,  that  this 
is  prejudice  in  the  hearers,  and  therefore  unreasonable. 
It  doth  not  follow,  that  the  speaker  ought  to  pay  no 
regard  to  it.  It  is  the  business  of  the  orator  to  accom- 
modate himself  to  men,  such  as  he  sees  they  are,  and 
not  such  as  he  imagines  they  should  be.  A  certain 
pliancy  of  disposition  in  regard  to  innocent  prejudices 
and  defects,  is  what  in  our  intercourse  with  the  world, 
good  sense  necessarily  requires  of  us,  candour  requires 
of  us>  our  religion  itself  requires  of  us.    It  is  this  v^ry 


CAMPBELL'S   LECTURER.  180 

•disposition,  which  our  great  apostle  recommends  by 
his  own  example,  where  he  tells  us  that  he  "  became  all 
things  to  all  men,  that  he  might  by  all  means  save 
some."  But  upon  impartial  examination,  the  tiling  per- 
haps will  be  found  not  so  um'easonable,  as  at  first  sight 
it  may  appear.  A  man  of  merit  and  breeding  you  may 
disguise  by  putting  him  in  the  apparel  of  a  clown,  but 
you  cannot  justly  find  fault,  that  in  that  garb  he  meets 
not  with  the  same  reception  in  good  company,  that  he 
would  meet  with  if  more  suitably  habited.  The  outward 
appearance  is  the  first  thing  that  strikes  us  in  a  person, 
the  expression  is  the  first  thing  that  strikes  us  in  a  dis- 
course. Take  care  at  least,  that  in  neither,  there  be  any 
thing  to  make  an  unfavourable  impression,  which  may 
preclude  all  further  inquiry  and  regard.  It  was  extreme- 
ly well  said  by  a  very  popular  preacher  in  our  own  days, 
who  when  consulted  by  a  friend  that  had  a  mind  to 
publish,  whether  he  thought  it  befitting  a  writer  on  re- 
ligion to  attend  to  such  little  matters  as  grammatical 
correctness  ;  answered,  "  By  all  means.  It  is  much  bet- 
ter to  write  so  as  to  make  a  critic  turn  Christian,  than 
so  as  to  make  a  Christian  turn  critic."  The  answer 
was  judicious  and  well  expressed.  That  the  thought 
may  enter  deeply  into  the  mind  of  the  reader  or  hearer, 
there  is  need  of  all  the  assistance  possible  from  the  ex- 
pression. Little  progress  can  it  be  expected  then, 
that  the  former  shall  make,  if  there  be  any  thing  in  the 
latter,  which  serves  to  divert  the  attention  from  it. 
And  this  effect  at  least  of  diverting  the  attention,  even 
mere  grammatic  blunders,  with  those  who  are  capable 
of  discerning  them,  are  but  too  apt  to  produce.  Be- 
sides, from  the  greater  intercourse  we  have  now  with 
England,  it  is  manifest,  thut  their  idiom  and  pronuncia- 


184  CAMPBELL'S  LECTURES. 

tion  are  daily  gaining  ground  amongst  us.  In  conse- 
quence of  this,  more  will  be  expected  than  formerly 
from  a  public  speaker,  who  in  every  improvement  in 
regard  to  language,  which  so  nearly  concerns  his  own 
department,  ought  to  be  among  the  first,  rather  than 
among  the  last.     But  this  only  by  the  way. 

The  more  immediate  object  with  us  is  rhetorical  not 
grammatical  elocution,  and  only  that  kind  of  the  for- 
mer which  is  specially  adapted  to  the  christian  oratory. 
For  though  there  be  not  perhaps  any  qualities  requi- 
site here,  which  may  not  with  good  effect  be  employed 
by  those  whose  province  it  is  to  harangue  from  the  bar 
or  in  the  senate,  and  though  there  be  very  few  of  the 
qualities  of  elocution,  which  may  not  on  some  occa- 
sions, with  great  propriety,  be  employed  from  the  pul- 
pit ;  yet  some  of  them,  without  all  question,  are  more 
essential  to  one  species  of  oratory  than  to  another,  and 
it  is  such  as  are  most  adapted  to  the  discourses  with 
which  we  are  here  concerned,  that  I  propose  now  par- 
ticularly to  consider.  Before  all  things  then,  in  my 
judgment,  the  preacher  ought  to  make  it  his  study 
that  the  style  of  his  discourses  be  both  perspicuous, 
and  affecting.  I  shall  make  a  few  observations  to 
illustrate  each  of  these  particulars,  and  then  conclude 
this  lecture. 

First,  I  say,  his  style  ought  to  be  perspicuous. 
Though  it  is  indeed  a  most  certain  flict,  that  perspicu- 
ity is  of  the  utmost  consequence  to  every  orator  (for 
what  valuable  end  can  any  oration  answer,  which  is 
not  understood?)  this  quality  doubtless  ought  to  be 
more  a  study  to  the  christian  orator  than  to  any  other 
whatever.  The  reason  is  obvious.  The  more  we 
are  in  danger  of  violating  any  rule,  (especially  if  it  be 


CAMPBELL'S  LECTURES.  185 

a  rule  of  the  last  importance,)  the  more  circumspec- 
tion we  ought  to  employ  in  order  to  avoid  that  danger. 
Now  that  the  preaclier  must  be  in  much  greater  dan- 
ger in  this  respect  than  any  other  pubHc  speaker,  is 
manifest  from  the  mixed  character  at  best,  often  from 
the  very  low  character  in  respect  of  acquired  know- 
ledge, of  the  audience  to  whom  his  speech  is  addressed. 
Perspicuity  is  in  a  great  measure  a  relative  quality. 
A  speech  may  be  perspicuous  to  one,  which  to  another 
is  unintelligible.  It  is  possible  indeed  to  be  obscure 
in  pleading  before  the  most  learned  and  discerning 
judges,  because  the  pleader's  style  maybe  remarkably 
perplexed  and  intricate  ;  but  without  any  perplexity  or 
intricacy  of  style,  it  is  even  more  than  possible,  that  a 
man  of  reading  and  education  shall  speak  obscurely 
when  he  addresses  himself  in  a  set  discourse  to  simple 
and  illiterate  people.  There  is  a  cause  of  darkness  in 
tiiis  case,  totally  independant  of  the  grammatical  struc- 
ture of  the  sentences,  and  the  general  character  of  the 
style.  It  is,  besides,  of  all  causes  of  obscurity,  that 
which  is  most  apt  to  escape  the  notice  of  a  speaker. 
Nothing  is  more  natural  than  for  a  man  to  imagine, 
that  what  is  intelligible  to  him  is  so  to  every  body,  or 
at  least  that  he  speaks  with  sufficient  clearness,  when 
he  uses  the  same  language  and  in  equal  plainness,  with 
that  in  which  he  hath  studied  the  subject,  and  been 
accustomed  to  read.  But  however  safe  this  rule  of 
judging  may  be  in  the  barrister  and  the  senator,  who 
generally  address  their  discourses  to  men  of  similai* 
education  with  themselves,  and  of  equal  or  nearly  equal 
abilities  and  learning,  it  is  by  no  means  a  proper  rule 
for  the  preacher,  one  destined  to  be  in  spiritual  matters, 
a  guide  to  the  blind,  a  light  to  them  who  are  in  dark. 
24 


186  CA^rPBELL'S  LECTURES. 

ness,  an  instructer  of  the  foolish,  and  a  teacher  of  babes. 
Therefore,  besides  the  ordinary  rules  of  perspicuity  in 
respect  of  diction,  which  in  common  widi  every  other 
public  speaker  he  ought  to  attend  to,  he  must  advert 
to  diis  in  particular,  that  the  terms  and  phrases  he  em- 
ploys in  his  discourse  be  not  beyond  tlie  reach  of  the 
inferior  ranks  of  people.  Otherwise  his  preaching  is, 
to  the  bulk  of  his  audience,  but  beating  the  air ;  what- 
ever the  discourse  may  be  in  itself,  the  speaker  is  to 
them  no  better  than  a  sounding  brass  or  a  tinkling  cym- 
bal. It  is  reported  of  Archbishop  Tiilotson,  that  he 
Avas  wont,  before  preaching  his  sermons  to  read  them 
privately  to  an  illiterate  old  woman  of  plain  sense,  who 
lived  in  the  house  with  him,  and  wherever  he  found 
he  had  employed  any  word  or  expression,  that  she  did 
not  understand,  he  instantly  erased  it,  and  substituted 
a  plainer  in  its  place,  till  he  brought  the  style  down  to 
her  level.  The  story  is  much  to  the  prelate's  honour ; 
for  however  incompetent  such  judges  might  be,  of  the 
composition,  the  doctrine  or  the  argument,  they  are 
certainly  the  most  competent  judges  of  what  terms  and 
phrases  fall  within  the  apprehension  of  the  vulgar,  the 
class  to  which  they  belong.  But  though  such  an  ex- 
pedient would  not  answer  in  every  situation,  we  ought 
at  least  to  supply  the  want  of  it,  by  making  it  more  an 
object  of  attention  than  is  commonly  done,  to  discover 
what  in  point  of  language  falls  within  and  w^hat  w^ithout 
the  sphere  of  the  common  people. 

Before  I  dismiss  this  article  of  perspicuity,  I  shall 
mention  briefly  a  few  of  those  faults,  by  which  it  is 
most  commonly  transgressed. 

The  first  is  pedantry,  or  an  ostentation  of  learning, 
by  frequent  recourse  to  those  words  and  phrases  which 


CAMPBELL'S  LECTURES.  187 

are  called  technical,  and  which  are  in  use  only  among 
the  learned.     This  may  justly  be  denominated  the 
worst  kind  of  obscurity,  because  it  is  always  an  inten- 
tional obscurity.     In  other  cases  a  man  may  speak 
obscurely,  without  knowing  it ;  he  may  on  some  sub- 
jects speak  obscurely,  and  though  he  suspects  it,  may 
not  have  it  in  his  poA\'cr  to  remedy  it ;  but  the  pedant 
affects  obscurity.     He  is  dark  of  purpose,  that  you 
may  think  him  deep.     The  character  of  a  profound 
scholar  is  his  primary  object.     Commonly  indeed  he 
overshoots  the  mark,  and  with  all  persons  of  discern- 
ment loses  this  character  by  his  excessive  solicitude  to 
acquire  it.     The  pedant  in  literature  is  perfectly  ana- 
logous to  the  hypocrite  in  religion.     As  appearance 
and  not  reality  is  the  great  study  of  each,  both  in  mere 
exteriors  far  outdo  the  truly  learned  and  the  pious, 
with  whom  the  reputation  of  learning  and  piety  is  but 
a  secondary  object  at  the  most.  The  shallowness  how- 
ever  of  such  pretenders  rarely  escapes  the  discovery  of 
the  judicious.     But  if  falsehood  and  vanity  are  justly 
accounted  mean  and  despicable,   wherever  they  are 
found ;  when  they  dare  to  show  themselves  in  the  pul- 
pit, a  place  consecrated  to  truth  ajid  purity,  they  must 
appear  to  every  ingenuous  mind  perfectly  detestable. 
It  must  be  owned  however,  that  the  pedantic  style  is 
not  now  so  prevalent  in  preaching,  as  it  hath  been  in 
former  times,  and  therefore  needs  not  to  be  further 
enlarged  on.  There  is  indeed  a  sort  of  literary  diction, 
which  sometimes  the  inexperienced  are  ready  to  fall 
into  insensibly,  from  their  having  been  much  more 
accustomed  to  the  school  and  to  the  closet,  to  the 
works  of  some  particular  schemer  in  philosophy,  than 
to  the  scenes  of  real  life  and  conversation.    This  fault, 


188  CAMPBELL'S  LECTURES. 

though  akin  to  the  former,  is  not  so  bad,  as  it  may  he 
without  affectation,  and  when  there  is  no  special  design 
of  catching  applause.  It  is  indeed  most  commonly  the 
consequence  of  an  immoderate  attachment  to  some  one 
or  other  of  the  various  systems  of  ethics  or  theology 
that  have  in  modern  times  been  published,  and  obtain- 
ed a  vogue  among  their  respective  partisans.     Thus 
the  zealous  disciple  of  Shaftesbury,   Akenside  and 
/  Hutcheson  is  no  sooner  licensed  to  preach  the  gospel, 
I   than  with  the  best  intentions  in  the  world,  he  harangues 
^  the  people  from  the  pulpit  on  the  moral  sense  and  uni- 
/  versal  benevolence,  he  sets  them  to  inquire  whether 
/  there  be  a  perfect  conformity  in  their  aftections  to  the 
supreme  symmetry  established  in  the  universe,  he  is 
ftill  of  the  sublime  and  beautiful  in  things,  the  moral 
,  objects  of  right  and  wrong,  and  the  proportionable  af- 
f  fection  of  a  rationable  creature  towards  them.     He 
f  speaks  much  of  the  inward  music  of  the  mind,  the  har- 
t    mony  and  the  dissonance  of  the  passions,  and  seems, 
/    by  his  way  of  talking,  to  imagine,  that  if  a  man  have 
this  same  moral  sense,  which  he  considers  as  the  men- 
tal ear,  in  due  perfection,  he  may  tune  his  soul  with  as 
much  ease,  as  a  musician  tunes  a  musical  instrument. 
The  disciple  of  Doctor  Clarke,  on  the  contrary,  talks 
to  us  in  somewhat  of  a  soberer  strain,  and  less  pom- 
pous phrase,  but  not  a  jot  more  edifying,  about  unal- 
terable reason  and  the  eternal  fitness  of  things,  about 
the  conformity  of  our  actions  to  their  imniutabic  rela- 
tions and  essential  differences.     All  the  various  sects 
or  parties  in  religion  have  been  often  accused  of  using 
a  peculiar  dialect  of  their  own,  when  speaking  on  reli- 
gious subjects,  which  though  familiar  to  the  votaries 
of  the  party,  appears  extremely  uncouth  to  others. 


CAMPBELL'S  LECTURES.  189 

The  charge,  I  am  sensible,  is  not  without  foundation, 
though  all  parties  are  not  in  this  respect  equally  guilty. 
We  see  however  that  the  dift'erent  systems  of  philoso- 
phy, especially  that  branch  which  comes  under  the 
denomination  of  pneumatology,  are  equally  liable  to 
this  imputation  with  systems  of  theology.  I  would  not 
be  understood,  from  any  thing  I  have  said,  to  condemn 
in  the  gross  either  the  books  or  systems  alluded  to. 
They  have  their  excellences  as  well  as  their  blemishes ; 
and  as  to  many  of  the  points  in  which  diey  seem  to 
differ  from  one  another,  I  am  satisfied  that  the  differ- 
ence is,  like  some  of  our  theological  disputes,  more 
verbal  than  real.  Let  us  read  even  on  opposite  sides, 
but  still  so  as  to  preserve  the  freedom  of  our  judg- 
ment in  comparing,  weighing  and  deciding,  so  that  we 
can  with  justice  apply  to  ourselves,  in  regard  to  all 
human  teachers,  the  declaration  of  the  poet, 

Nullius  addictus  jurare  in  rerba  magistrr. 

And  even  in  some  cases,  wherein  we  approve  the 
thought  in  any  of  those  authors,  it  may  not  be  proper 
to  adopt  the  language.  The  adage,  which  enjoins  us 
to  think  with  the  learned,  but  speak  with  the  vulgar, 
is  not  to  be  understood  as  enjoining  us  to  dissemble ; 
but  not  to  make  a  useless  parade  of  learning,  particular- 
ly to  avoid  every  thing  in  point  of  language  which  would 
put  the  sentiments  we  mean  to  convey  beyond  the 
reach  of  those  with  whom  we  converse.  It  was  but 
just  now  admitted,  that  the  different  sects  or  denomi- 
nations of  christians  had  their  several  and  pecuhar  dia- 
lects. I  would  advise  the  young  divine,  in  form.ing 
his  style  in  sacred  matters,  to  avoid  as  much  as  possi- 
ble the  peculicU'ities  of  each.     The  language  of  holy 


m=' 


190  CAMPBELL'S  LECTURES. 

scripture  and  of  common  sense  afford  him  a  sufficient 
standard.  And  with  regard  to  the  distinguishing  phra- 
ses, which  oux  factions  in  reHgion  have  introduced, 
though  these  sometimes  may  appear  to  superficial  peo- 
ple and  half  thinkers  sufficiently  perspicuous,  the  ap- 
pearance is  a  mere  illusion.  The  generality  of  men, 
little  accustomed  to  reflection,  are  so  constituted,  that 
what  their  ears  have  been  long  familiarized  to,  however 
obscure  in  itself  or  unmeaning  it  be,  seems  perfectly 
plain  to  them.  They  are  well  acquainted  with  the 
terms,  expressions  and  customary  application,  and  they 
look  no  farther.  A  great  deal  of  the  learning  in  divi- 
nity of  such  of  our  common  people  as  think  themselves, 
and  are  sometimes  thought  by  others,  wonderful  scho- 
lars, is  of  this  sort.  It  is  generally  the  fruit  of  much 
application,  strong  memory  and  Aveak  judgment,  and 
consisting  mostly  of  mere  words  and  phrases,  is  of  that 
kind  of  knowledge  which  puffeth  up,  gendereth  self- 
conceit,  that  species  of  it  in  particular  known  by  the 
name  of  spiritual  pride,  captiousness,  censoriousness, 
jealousy,  malignity,  but  by  no  means  ministreth  to  the 
edifying  of  the  hearers  in  love.  This  sort  of  know- 
ledge I  denominate  learned  ignorance,  of  all  sorts  of 
ignorance  the  most  difficult  to  be  surmounted,  agree- 
ably to  the  observation  of  Solomon,  "  Seest  thou  a  man 
wise  in  his  own  conceit,  there  is  more  hope  of  a  fool 
than  of  him."  Would  you  avoid  then  feeding  the 
vanity  of  your  hearers,  supplying  them  with  words 
instead  of  sense,  amusing  them  with  curious  questions 
and  verbal  controversies,  instead  of  furnishing  them 
with  useful  and  practical  instruction,  detach  yourselves 
from  the  artificial,  ostentatious  phraseology  of  every 
•xholastic,  or  system- builder  in  theology,  and  keep  as 


CAMPBELL'S   LECTURES.  191 

close  as  possible'to  the  pure  style  of  holy  writ,  which  the 
apostle  calls  *'the  sincere  or  unadulterated  milk  of  the 
word."  The  things,  which  the  Holy  Spirit  hath  taught 
by  the  prophets  and  apostles,  give  not  in  the  words 
which  man's  wisdom  teacheth,  but  in  the  words  which 
the  Holy  Spirit  teacheth,  a  much  more  natural  and 
suitable  "language.     But  be  particularly  attentive  that 
the  scripture  expressions  employed  be  both  plain  and 
apposite.     The  word  of  God  itself  may  be,  and  often 
is  handled  unskilfully.     Would  the  preacher  carefully 
avoid  this  charge,  let  him  first  be  sure  that  he  hath 
himself  a  distinct  meaning  to  every  thing  he  advanceth, 
and  next  examine,  whether  the  expression  he  intends 
to  use  be  a  clear  and  adequate  enunciation  of  that 
meaning.     For  if  it  is  true,  that  a  speaker  is  some- 
times not  understood,  because  he  doth  not  express  his 
meaning  with  sufficient  clearness,  it  is  also  true  that 
sometimes  he  is  not  understood,  because  he  hath  no 
meaning  to  express.    The  last  advice  I  would  give  on 
the  head  of  perspicuity  is,  in  composing,  to  aim  at  a 
certain  simplicity  in  the  structure  of  your  sentences, 
avoiding  long,  intricate  and  complex  periods.     Re- 
member always  that  the  bulk  of  the  people  are  unused 
to  reading  and  study.     They  lose  sight  of  the  connec- 
tion in  very  long  sentences,  and  they  are  quite  bewil- 
dered, when,  for  the  sake  of  rounding  a  period,  and 
suspending  the  sense  till  the  concluding  clause,  you 
transgress  the  customary  arrangement  of  the  words. 
The  nearer  therefore  your  diction  comes  to  the  Ian- 
guage  of  conversation,  it  will  be  the  more  familiar  to 
them,  and  so  the  more  easily  apprehended.     In  this 
too  the  style  of  scripture  is  an  excellent  model.     So 
much  for  perspicuity. 


193  CAMPBELL'S   LECTURES. 

The  next  quality  I  mentioned  in  the  style,  was,  that 
it  be  affecting.  Though  this  has  more  particularly  a 
place  in  those  discourses,  which  admit  and  even  require 
a  good  deal  of  the  pathetic,  yet,  in  a  certain  degree,  it 
ought  to  accompany  every  thing  that  comes  from  the 
pulpit.  All  from  that  quarter  is  conceived  to  be,  me- 
diately or  immediately,  connected  with  the  most  impor- 
tant interests  of  mankind.  This  gives  a  propriety  to 
the  affecting  manner  in  a  certain  degree,  whatever  be 
the  particular  subject.  It  is  this  quality  in  preaching, 
to  which  the  French  critics  have  given  the  name  of 
onction,  and  which  they  explain  to  be,  an  adecting 
sweetness  of  manner  which  engages  the  heart.  It  is 
indeed  that  warmth,  and  gentle  emotion  in  the  address 
and  language,  which  serves  to  show,  that  the  speaker 
is  much  in  earnest  in  what  he  says,  and  is  actuated  to 
say  it  from  the  tenderest  concern  for  the  welfare  of  his 
hearers.  As  this  character  however  can  be  consider- 
ed only  as  a  degree  of  that  which  comes  under  the 
general  denomination  of  pathetic,  we  shall  have  occa- 
sion to  consider  it  more  fully  afterwards.  It  is  enough 
here  to  observe,  that  as  the  general  strain  of  pulpit  elo- 
cution ought  to  be  seasoned  with  this  quality,  this  doth 
necessarily  imply,  that  the  language  be  ever  grave  and 
serious.  The  necessity  of  this  results  from  the  con- 
sideration of  the  very  momentous  effect  which  preach- 
ing was  intended  to  produce  ;  as  the  necessity  of  per- 
spicuity, the  first  quality  mentioned,  results  from  the 
consideration  of  the  character  sustained  by  the  hearers. 
That  the  efl'cct  designed  by  this  institution,  namely 
the  reformation  of  mankind,  requires  a  certain  serious- 
ness, which  though  occasionally  requisite  in  other  pub- 
lic speakers,  ought  uniformly  to  ]3e  preserved  by  the 


CAMPBELL'S  LECTURES.  193 

preacher,  is  a  truth  that  will  scarcely  be  doubted  by 
any  person  who  reflects.  This  may  be  said  in  some 
respect  to  narrow  his  compass  in  persuasion,  as  it  will 
not  permit  the  same  free  recourse  to  humour,  wit  and 
ridicule,  which  often  prove  powerful  auxiliaries  to 
other  orators  at  the  bar  and  in  the  senate,  agreeably  to 
the  observation  of  the  poet, 

Ridiculum  acri 
Fortius  et  melius  mag-nas  plerumque  secat  res. 

At  the  same  time,  I  am  very  sensible  that  an  air  of 
ridicule  in  disproving  or  dissuading,  by  rendering 
opinions  or  practices  contemptible,  hath  been  attempted 
with  approbation  by  preachers  of  great  name.  I  cai;! 
only  say  that  when  the  contemptuous  manner  is  em- 
ployed (which  ought  to  be  very  seldom)  it  requires  to 
be  managed  with  the  greatest  delicacy.  For  time  and 
place  and  occupation  seem  all  incompatible  with  the 
levity  of  ridicule  ;  they  render  jesting  impertinence, 
and  laughter  madness.  Therefore  any  thing  from  the 
pulpit,  which  might  provoke  this  emotion,  would  now 
be  justly  deemed  an  unpardonable  offence  against  both 
piety  and  decorum.  In  order  however  to  prevent 
mistakes,  permit  me  here,  in  passing,  to  make  a  re- 
mark that  may  be  called  a  digression,  as  it  immediate- 
ly concerns  my  own  province  only.  The  remark  is, 
that  in  these  prelections,  I  do  not  consider  myself  as 
limited  by  the  laws  of  preaching.  There  is  a  differ- 
ence between  a  school,  even  a  theological  school  and  a 
church,  a  professor's  chair  and  a  pulpit ;  there  is  a  dif- 
ference between  graduates  in  philosophy  and  the  arts, 
,  and  a  common  congregation.  And  though  in  some 
things,  not  in  all,  there  be  a  coincidence  in  the  subject, 
yet  the  object  is  different.  In  the  former,  it  is  purely 
25 


194  CAMPBELL'S   LECTURES. 

the  information  of  the  hearers,  in  the  latter,  it  is  ulti- 
mately their  reformation.  I  shall  not  therefore  hesi- 
tate, in  this  place,  to  borrow  aid  from  whatever  may- 
serve  innocently  to  illustrate,  enliven  or  enforce  any 
part  of  my  subject,  and  keep  awake  the  attention  of  my 
hearers,  which  is  but  too  apt  to  flag  at  hearing  the 
most  rational  discourse,  if  there  be  nothing  in  it,  which 
can  either  move  the  passions,  or  please  the  imagination. 
The  nature  of  my  department  excludes  almost  every 
thing  of  the  former  kind,  or  what  may  be  called  pathe- 
tic. A  little  of  the  onction  above  explained  is  the 
utmost  that  here  ought  to  be  aspired  to.  There  is 
the  less  need  to  dispense  with  what  of  the  latter  kind 
may  be  helpful  for  rousing  attention.  I  hope  there- 
fore to  be  indulged  the  liberty,  a  liberty  which  I  shall 
use'  very  sparingly,  of  availing  myself  of  the  plea  of  the 
satirist, 

Rklentem  dicere  verum 
Qiiid  vetat  ? 

So  much  for  the  perspicuous  and  the  affecting  man- 
ner, qualities  in  the  style  which  ought  particularly  to 
predominate  in  all  discourses  from  the  pulpit.  There 
are  other  graces  of  elocution,  which  may  occasionally 
find  a  place  there,  such  as  the  nervous,  the  elegant,  and 
some  others,  but  the  former  ought  never  to  be  want- 
ing. The  former  therefore  are  characteristic  qualities. 
The  latter  are  so  far  from  being  such,  that  sometimes 
they  are  rather  of  an  opposite  tendency.  The  nervous 
style  requires  a  conciseness,  that  is  often  unfriendly  to 
tliat  perfect  perspicuity  which  ought  to  predominate  in 
all  that  is  addressed  to  the  christian  people,  and  which 
leads  a  speaker  rather  to  be  diff'use  in  his  expression, 
that  he  may  the  better  adapt  himself  to  ordinary  capa- 


CAMPBELL'S    LECTURES.  I95 

cities.  Elegance  too  demands  a  certain  polish,  that  is 
not  always  entirely  compatible  with  tliat  artless  sim- 
plicity, with  which  when  the  great  truths  of  religion, 
are  adorned,  they  appear  always  to  the  most  advantage, 
and  in  the  truest  majesty.  They  are  "  when  unadorn'd, 
adorn'd  the  most." 

We  have  now  done  with  what  regards  in  general  the 
sentiment  and  the  elocution.  The  next  lecture  shall 
be  on  the  pronunciation. 


LECTURE  xJiV 


Of  Pronunciatioii. 

1  HAVE  in  the  two  preceding  discourses  finished  what 
regards  in  general  the  sentiments  and  the  elocution 
proper  for  the  pulpit ;  I  intend  in  the  present  discourse 
to  discuss  the  article  of  pronunciation.  This  admits 
the  same  division,  which  was  observed  in  the  former 
branch,  into  grammatical  and  rhetorical.  The  former 
was  by  the  Greeks  denominated  ex^cdVYiaig^  the  latter 
vtsoxuaiq.  As  it  is  of  the  utmost  consequence,  when 
we  are  entering  on  the  examination  of  any  article,  that 
we  form  precise  ideas  of  the  subject  of  inquiry,  and 
do  not  confound  things  in  themselves  distinct,  I  shall 
begin  this  lecture  with  a  definition  of  each  of  these, 
to  which  I  must  beg  leave  to  entreat  your  attention, 
that  so  none  may  be  at  a  loss  about  the  meaning  or 
application  of  what  shall  be  advanced  in  the  sequel. 
As  to  the  first  then,  grammatical  pronunciation  con- 
sisteth  in  articulating,  audibly  and  distinctly,  the  let- 
ters, whether  vowels  or  consonants,  assigning  to  each 
its  appropriated  sound,  in  giving  the  several  syllables 
their  just  quantity,  and  in  placing  the  accent,  or,  as 
some  call  it,  the  syllabic  emphasis,  in  every  word  on 
the  proper  syllable.     As  to  the  second,  rhetorical  pro- 


CAMPBELL'S  LECTURES.  197 

nunciation  consisteth  in  giving  such  an  utterance  to  the 
several  words  in  a  sentence,  as  shows  in  the  mind  of 
the  speaker  a  strong  perception,  or,  as  it  were,  feeling 
of  the  truth  and  j  ustness  of  the  thought  conveyed  by 
them,  and  in  placing  the  rhetorical  emphasis  in  every 
sentence,  on  the  proper  word,  that  is,  on  that  word 
which,  by  being  pronounced  emphatically,  gives  the 
greatest  energy  and  clearness  to  the  expression.  Under 
this  head  is  also  comprehended  gesture;  as  both  imply 
a  kind  of  natural  expression,  superadded  to  that  con- 
veyed by  artificial  signs,  or  the  words  of  the  language. 
Under  the  term  gesture,  I  would  be  understood  to 
comprehend  not  only  the  action  of  the  eyes  and  other 
features  of  the  countenance,  but  also  tliat  which  results 
from  the  motion  of  the  hands  and  carriage  of  the  body. 
This  together  with  the  proper  management  of  the  voice 
was  all  comprised  under  the  Greek  word  vtsoKeiaig^ 
borrowed  from  the  theatre,  but  which,  for  want  of  a 
term  of  equal  extent  in  our  language,  we  are  forced  to 
include  under  the  name  pronunciation.  Now  these 
two  kinds  of  pronunciation,  the  grammatical  and  the 
rhetorical,  are  so  perfectly  distinct,  that  each  may  be 
found  in  a  very  eminent  degree  without  the  other. 
The  first  indeed  is  merely  an  effect  of  education ;  in  so 
much  that  one  who  has  had  the  good  fortune  to  be 
brought  up  in  a  place  where  the  language  is  spoken  in 
purity,  and  has  been  taught  to  read  by  a  sufficient 
teacher,  must  inevitably,  if  he  labours  under  no  natural 
defect  in  the  organs  of  speech,  be  master  of  grammati- 
cal pronunciation.  The  second  is  more  properly,  in 
its  origin,  the  production  of  nature,  but  is  capable  of 
being  considerably  improved  and  polished  by  educa- 
tion.  The  natural  qualities  which  combine  in  produc- 


i-,  . 


1-33  CAMPBELL'S  LECTURES. 

ing  it,  are  an  exquisite  sensibility  joined  with  a  good 
ear  and  a  flexible  voice.  An  Englishman,  who  hath 
been  properly  educated,  and  always  in  good  company, 
as  the  phrase  is,  that  is,  in  the  company  of  those  who, 
by  a  kind  of  tacit  consent,  are  allowed  to  take  the  lead 
in  language,  may  pronounce  so  as  to  defy  the  censure 
of  Ae  most  critical  grammarian,  and  yet  be,  in  the 
judgment  of  the  rhetorician,  a  most  languid  and  inani- 
mate speaker,  one  who  knows  nothing  at  all  of  the 
oratorical  pronunciation.  Speakers  you  will  often  find 
in  the  house  of  commons,  w^ho  are  perfect  in  the  one 
and  totally  deficient  in  the  other.  On  the  other  hand, 
you  will  find  speakers  of  this  country  who  in  respect 
of  the  last,  have  considerable  talents,  insomuch  that 
they  can  excite  and  fix  attention,  that  they  can  both 
please  and  move,  that  their  voice  seems  capable  alike 
of  being  modulated  to  sooth  the  passions  or  to  inflame 
them,  yet  in  whose  pronunciation  a  grammarian  may 
discover  innumerable  defects.  There  is  this  difference, 
however,  between  the  two  cases,  that  though  the  gram- 
matical pronunciation  may  be  perfect  in  its  kind  with- 
out the  rhetorical,  the  last  is  never  in  perfection  without 
the  first.  The  art  of  the  gi^amniarian  in  this,  as  in  the 
former  article  of  elocution,  serves  as  a  foundation  to 
that  of  the  orator.  It  will  be  proper  therefore  to  begin 
with  a  few  remarks  upon  the  former. 

That  a  right  grammatical  pronunciation  will  deserve 
some  regard  from  us,  appears  from  the  same  reasons, 
which  evinced  that  grammatical  elocution  deserves 
some  regard.  Those  reasons  therefore  shall  not  be 
now  repeated.  There  is  however,  it  must  be  acknow- 
ledged, a  considerable  difference  between  the  two  cases. 
And  the  former  attempt  is  much  more  hazardous  than 


CAMPBELL'S  LECTURES.  199 

the  latter.  If  we  aim  no  higher,  than  that  the  words 
we  use,  the  application  and  the  construction  be  proper 
English  (which  is  all  that  grammatical  elocution  re- 
quires) we  shall  never  run  the  risk  of  the  charge  of 
affectation,  than  which,  I  know  no  imputation  that  is 
more  prejudicial  to  the  orator.  Whereas  a  forced  and 
unnatural,  because  unaccustomed  pronunciation,  and 
the  awkward  mouthing  which  the  attempt  often  occa- 
sions, as  it  falls  within  the  observation  of  the  generality 
of  hearers,  so  it  is  more  disgusting  to  hearers  of  taste 
and  discernment,  than  perhaps  any  provincial  accent 
whatsoever.  Shall  we  then  give  up  all  attempts  this 
way  ?  I  do  not  say  that  neither.  But  let  us  keep  a 
proper  medium  in  our  attempts,  and  never  strain  be- 
yond what  we  can  effect  with  ease.  Let  us  begin  by 
avoiding  the  most  faulty  pronunciations  we  can  dis- 
cover in  ourselves,  or  which  have  been  remarked  to 
us  by  others ;  and  let  us  endeavour  to  avoid  them  not 
in  the  pulpit  only,  but  in  common  conversation.  It 
would  be  a  matter  of  considerable  consequence  for 
this,  as  well  as  for  more  material  purposes,  that  young 
men  of  an  ingenuous  temper  and  good  sense,  who 
happen  to  be  companions,  should  mutually  agree  to 
serve  as  checks  and  monitors  to  one  another.  I  know 
not  any  thing  which  would  contribute  more  to  pre- 
vent the  contracting  of  ungainly  habits,  or  to  correct 
them  timely  when  contracted.  "  A  friend's  eye,"  says 
the  proverb,  "  is  a  good  mirrour."  x\nd  every  one 
must  be  sensible,  that  there  are  several  kinds  of  faults 
and  improprieties,  which  totally  elude  the  discovery  of 
the  person  chargeable  with  them,  but  which  by  no 
means  escape  the  notice  of  the  attentive  spectator  or 
auditor.  I  said  that  \>hen  a  faultv manner  in  pronounc • 


2Q0  CAMPBELLS  LECTURES. 

ing  is  discovered,  it  ought  to  be  avoided  not  in  the 
pulpit  only,  but  in  conversation.  The  nearer  our  man- 
ner of  pronouncing  in  the  pulpit  is  to  that  we  daily  use, 
the  more  easy  and  the  more  natural  it  will  appear.  Ex- 
ample, as  in  every  thing,  so  here  in  particular,  goes  a 
great  way.  Let  us  therefore  attend  to  the  manner  of 
the  best  speakers,  to  whose  company  we  have  access, 
and  we  shall  insensibly  conform  ourselves  to  it.  It  is 
by  such  insensible,  more  than  by  any  intentional  imi- 
tation, that  every  man  acquires  the  speech  and  pro- 
nunciation which  he  uses.  And  by  the  like  easy  and 
gradual  influence  of  example,  by  which  a  faulty  pro- 
nunciation was  contracted,  it  will  best  be  cured.  The 
only  caution  necessary  on  this  article  is,  that  we  be 
very  sure  as  to  the  choice  w^e  make  of  patterns,  lest 
unluckily  we  imitate  blemishes  for  excellences,  and  be 
at  great  pains  in  acquiring,  what  we  ought  rather  to  be 
at  pains  to  avoid.  Grammars  and  dictionaries  may  be 
of  some  use  here,  but  are  not  sufficient  without  other 
aid.  Distinctions  only  discernible  by  the  ear,  can 
never  be  adequately  conveyed  merely  by  the  eye. 
There  is  one  part  of  pronunciation,  however,  and  a 
very  important  part,  which  may  be  learnt  solely  by 
book,  that  is,  the  placing  of  the  accent  or  syllabic  em- 
phasis. In  this,  our  provincial  pronunciation  often 
gready  misleads  us.  Nor  have  we  any  idea,  how  offen- 
sive a  deviation  of  this  kind  is  to  the  ears  of  an  Eng- 
lishman.    So  much  for  grammatical  pronunciation. 

As  to  the  rhetorical  pronunciation y  there  is  not  any 
thing  so  peculiar  in  the  christian  eloquence,  as  to  re- 
quire that  we  make  any  addition  of  moment  to  the 
rules  on  this  subject  laid  down  in  the  best  institutes  of 
rhetoric,  which  I  recommend  to  your  serious  perusal. 


CAMPBELL'S  LECTURES.  201 

I  shall  only  remark  to  you  a  few  of  the  chief  and  most 
common  faults  in  this  way,  observable  in  preachers, 
and  suggest  some  hints,  by  a  due  attention  to  which, 
one  may  attain  the  right  management  of  the  voice,  and 
be  enabled  to  avoid  those  fliults.  The  first  I  shall  ob- 
serve, though  not  in  itself  a  very  great,  yet  is  a  very 
conunon  fault,  and  often  proves  the  source  of  several 
others  ;  it  is  the  straining  of  the  voice  beyond  its  natural 
key,  commonly  the  effect  of  a  laudable  desire  to  make 
one's  self  be  heard  in  a  large  congregation.  This  how- 
ever is  one  of  those  expedients,  that  rarely  fail  to  de- 
feat the  purpose  wliich  occasioned  them.  What  is 
thus  spoken  in  a  forced  tone  (though  the  note  in  the 
musical  scale  emitted  by  the  voice  be  higher)  is  neither 
so  distinct,  nor  so  audible,  as  what  is  spoken  in  the 
natural  tone  of  voice.  There  is  a  very  great  difference 
between  speaking  high,  and  speaking  loud ;  though 
these  two  are  often  confounded.  Women's  voices  are 
a  full  octave  higher  or  shriller  (for  that  is  all  the  term 
means)  than  men's,  and  jfet  they  are  much  less  fitted 
for  being  heard  in  a  large  auditory*  In  a  chime  or 
music  bells  the  bass  notes  are  ail  struck  on  the  biggest 
bells,  and  the  treble  notes  on  the  smallest.  Accord- 
ingly the  former  are  heard  at  a  distance,  which  the 
feeble  sound  of  the  other  cannot  reach.  The  same 
thing  may  be  observed  of  the  pipes  in  an  organ.  Be- 
sides, it  is  a  much  greater  stress  to  the  speaker,  to  hold 
out  with  his  voice  raised  ever  so  little  above  its  natural 
pitch,  and  it  lays  him  under  several  disadvantages  in 
respect  of  pronunciation,  of  which  I  shall  have  occa- 
sion to  take  notice  afterwards. 

A  second  fault  which  is  very  common  with  preach- 
ers:  is  too  great  rapidity  of  utterance.      This  is  an 
26 


262  CAMPBELL'S  LECTURES. 

ordinary,  though  not  a  necessary  consequence  of  com- 
mitting a  discourse  to  memory  and  repeating  it.  A 
person,  without  particularly  guarding  against  it,  is  apt 
to  contract  an  impatience  lo  deliver  the  words,  as  fast 
as  they  occur  to  his  mind,  that  so  he  may  give  them 
to  the  audience,  whilst  he  is  sure  he  can  do  it.  This 
also  is  a  great  hinderance  to  the  attainment  of  an  affect- 
ing or  energetic  pronunciation ;  besides  that  it  greatly 
fatigues  the  attention  of  the  hearer,  whom,  after  all, 
many  things  must  escape,  which  otherwise  he  might 
have  retained, 

A  third  fault  I  shall  observe  is  a  theatrical  and  too 
violent  rnanner.  This,  though  it  seems  to  proceed 
from  a  couanendable  ardour,  sins  against  propriety  in 
many  ways.  It  suits  not  the  gravity  of  the  subject ; 
and  to  appear  destitute  of  all  command  of  one's  self 
doth  not  befit  one  who  would  teach  others  to  obtain  a 
perfect  mastery  over  their  passions.  The  preacher's 
manner  in  general  ought  to  be  modest,  at  the  same 
time  earnest  and  aftecting. 

A  fourth  fault,  which  is  indeed  the  opposite  extreme 
to  that  now  mentioned,  is  an  insipid  monotony ^  by  which 
every  thing  that  is  said,  whether  narration,  explanation, 
argumentation  or  address  to  the  passions,  is  uniformly 
and  successively  articulated  in  the  same  listless,  life- 
less manner.  And  this  is  a  much  greater  fault  than 
the  preceding.  The  former  offends  only  hearers  of 
taste  and  reflection,  but  the  latter,  all  who  can  either 
understand  or  feel.  The  preacher,  in  such  a  case,  ex- 
hibits the  appearance  of  a  school  boy  who  repeats  a 
lesson  he  hath  conned  over,  but  who  doth  not  form 
a  single  idea  of  what  he  is  saying  from  beginning 
to  end. 


CAMPBELL'S   LECTURES,  203 

The  fifth,  and  only  other  remarkable  fault  in  pro- 
nunciation I  shall  mention,  is  a  si?jg-song  manner  ;  or 
what  we  commonly  call  a  cant,  which  is  something  like 
a  measure  of  a  tune,  that  the  preacher  unintermittedly 
runs  over  and  over,  'till  he  conclude  his  discourse. 
This,  as  a  kind  of  relief  to  the  lungs,  is  what  a  strained 
voice  (the  fault  in  speaking  first  mentioned)  when  it 
becomes  habitual,  generally  terminates  in,  and  though 
it  hath  not  the  same  air  of  indifference  with  the  mono- 
tony, is  in  other  respects  liable  to  the  same  objections. 
It  marks  no  difference  in  the  nature  of  the  things  said, 
and  consequently  (though  the  tune  itself  were  not  un- 
pleasant) it  may  prove  a  lullaby,  and  dispose  the  hear- 
ers to  sleep,  but  is  quite  unfit  for  awakening  their  at- 
tention. Both  the  last  mentioned  faults  are  the  too 
frequent  (not  the  unavoidable)  consequence  of  the 
common  method  of  rehearsing  a  discourse  by  rote, 
which  has  been  verbatim  committed  to  memory.  This 
very  naturally  leads  the  speaker  to  fix  the  closest  at- 
tention on  the  series  of  the  words  prepared,  that  he 
may  not  lose  the  thread.  And  this  as  naturally  carries 
off  his  attention  entirely  from  the  thought. 

The  consideration  of  these  things  hath  often  led  me 
to  doubt,  which  of  the  two  methods  of  delivery,  read- 
ing or  repeating,  we  ought  to  recommend  to  students, 
or  at  least  which  of  the  two,  if  universal,  would  proba- 
bly have  the  best  effect,  and  be  attended  with  fewest 
disadvantages.  I  shall  candidly  lay  before  you,  what 
hath  occurred  to  my  thoughts  on  this  subject,  and 
leave  it  to  every  one's  own  judgment  to  decide  for 
himself.  That  a  discourse  well  spoken  hath  a  stronger 
effect  than  one  well  read,  will  hardly  bear  a  question. 
From  this  manifest  truth  I  very  early  concluded,  and 


204  CAMPBELL'S  LECTURES. 

was  long  of  the  opinion,  that  the  way  of  reading  ser- 
mons should  be  absolutely  banished  from  the  pulpit. 
But  from  farther  experience,  I  am  now  disposed  to 
suspect,  that  this  conclusion  was  rather  hasty.  Though 
by  proper  culture  the  powers  of  oratory  may  be  very 
much  improved,  yet,  by  no  culture  whatever  will  these 
powers  be  created,  where  nature  hath  denied  them. 
A  certain  original  and  natural  talent  or  genius  for  art 
to  work  upon,  is  as  necessary  in  the  orator,  as  in  the 
poet.  Now  if  all,  who  have  the  ministry  in  view,  were 
possest  of  this  natural  talent,  the  conclusion  we  men- 
tioned would  certainly  be  just.  But  so  far  is  this  from 
being  the  case,  that  experience  plainly  teacheth  us,  it  is 
the  portion  of  very  few.  But  though  there  be  not  many, 
who  will  ever  arrive  at  the  pathos,  the  irresistible  force 
of  argument  and  the  sublimity,  in  which  the  glory  of 
eloquence  consists,  there  are  not  a  few  who  by  a  pro- 
per application  of  their  time  and  study,  will  be  capa- 
ble of  composing  justly,  of  expressing  themselves  not 
only  with  perspicuity,  but  with  energy,  and  of  reading. 
I  say  not  in  a  proper  and  inoffensive,  but  even  in  an 
affecting  manner.  So  much  more  common  are  the 
talents  necessary  for  the  one  accomplishment,  than 
those  requisite  for  the  other.  I  have  indeed  heard  this 
point  controverted,  and  people  maintain,  that  it  was  as 
easy  to  acquire  the  talent  of  repeating  with  energy  and 
propriety,  as  of  reading.  But  I  could  hardly  ever 
think  them  serious  who  said  so,  or  at  least  that  they 
had  duly  examined  the  subject.  There  are,  no  doubt, 
degrees  of  excellence  in  reading,  as  well  as  in  repeat- 
ing, and  they  are  but  few,  that  attain  to  the  highest 
degree  in  either.  But  in  what  may  be  regarded  as 
good  in  its  kind,  though  not  the  best ;  I  speak  within 


CAMPBELL'S  LECTURES.  205 

bounds,  when  I  say,  that  I  have  found  six  good  readers, 
for  one  who  repeated  tolerably.     As  to  my  personal 
experience  I  shall  frankly  tell  you,  what  I  know  to  be 
fact.    I  have  tried  both  ways  ;  I  continued  long  in  the 
practice  of  repeating,  and  was  even  thought  (if  people 
did  not  very  much  deceive  me)  to  succeed  in  it ;  but 
I  am  absolutely  certain,  that  I  can  give  more  energy, 
and  preserve  the  attention  of  the  hearers  better,  to 
what  I  read  than  ever  it  was  in  my  power  to  do  to  what 
I  repeated.     Nor  is  it  any  wonder.     There  are  diffi- 
culties to  be  surmounted  in  the  latter  case,  which  have 
no  place  at  all  in  the  former.     The  talents  in  other  re- 
spects are  the  same,  that  fit  one  to  excel  in  either  way. 
Now  as  it  will,  I  believe,  be  admitted  by  every  body 
who  reflects,  that  a  discourse  well  read  is  much  better 
than  one  ill  spoken,  I  should  not  think  it  prudent  to 
establish  any  general  rule,  which  w^ould  probably  make 
bad  speakers  of  many,  who  might  otherwise  have  prov- 
ed good  readers.  There  is  something  in  charging  one's 
memory  v/ ith  a  long  chain  of  words  and  syllables,  and 
this  is  one  of  the  difficulties  I  hinted  at,  and  then  run- 
ning on,  as  it  were,  mechanically  in  the  same  train,  the 
preceding  word  associating  and  drawing  in  the  subse- 
quent, that  seems  by  taking  off  a  man's  attention  from 
the  thought  to  the  expression,  to  render  him  insuscep- 
tible of  the  delicate  sensibility  as  to  the  thought,  which 
is  the  true  spring  of  rhetorical  pronunciation.     That 
this  is  not  invariably  the  effect  of  getting  by  heart,  the 
success  of  some  actors  on  the  stage  is  an  undeniable 
proof.     But  the  comparative  facility,  arising  from  the 
much  greater  brevity  of  their  speeches,  and  from  the 
relief  and  emotion  that  is  given  to  the  player  by  the 
action  of  the  other  dialogists  in  the  scene,  makes  the 


206  CAMPBELL'S  LECTURES. 

greatest  difference  imaginable  in  the  two  cases.  A 
man,  through  habit,  becomes  so  perfectly  master  of  a 
speech  of  thirty  or  forty  lines,  which  will  not  take  him 
three  minutes  to  repeat,  that  he  hath  no  anxiety  about 
recollecting  the  words :  his  whole  attention  is  to  the 
sentiment.  The  case  must  be  very  different,  when 
the  memory  is  charged  with  a  discourse,  which  will 
take  thirty  minutes  to  deliver. 

Besides,  it  nmst  be  observed,  there  is  a  great  dif- 
ference between  speaking  an  oration  and  repeating  it. 
In  the  former  case,  the  orator  may  by  premeditation 
have  made  himself  master  of  the  argument ;  he  may 
have  arranged  his  matter  in  his  own  mind,  but  as  to 
the  expression,  trusts  to  that  fluency  and  command  of 
language  which  by  application  and  practice  have  be- 
come habitual  to  him.  It  is  impossible,  that  any 
speech  on  any  motion  in  the  house  of  commons,  ex- 
cept the  first  speech,  should  be  gotten  by  heart.  For 
every  following  one,  if  pertinent,  must  necessarily  have 
a  reference  to  what  was  said  on  the  argument  before. 
In  like  manner  it  is  only  the  first  pleading  in  a  cause 
at  the  bar,  w^hich  can  have  the  advantage  of  such  pre- 
paration. Whether  those,  who  open  the  cause  or 
question,  always  avail  themselves  of  this  power,  and 
previously  commit  to  memory  every  sentence  they 
utter,  I  know  not.  But  we  do  not  find,  that  these 
speeches  have  generally  a  remarkable  superiority  in 
point  of  elocution,  over  those  which  follow,  as  it  is 
certain,  they  can  have  no  superiority  at  all  in  point  of 
pronunciation.  Several  of  Cicero's  best  orations  were 
on  the  defensive  side,  and  therefore  could  not  have 
been  composed  verbatim  before  they  were  spoken. 
And  the  most  celebrated  oration  of  Demosthenes,  that 


CAMPBKLL»S  LECTURES.  207 

which  at  the  time  had  the  most  wonderful  efFect  upon 
his  auditory,  and  raised  to  the  highest  pitch  the  repu- 
tation of  the  speaker,  the  oration  «Jept  qs^ava^  was  an 
answer  to  iEschines's  accusation  ;  and  such  an  answer 
as  it  was  absolutely  impossible  should  have  been,  either 
in  words  or  method,  prepared  before  hearing  his  ad- 
versary. So  close  is  the  respect  it  has,  not  only  to  the 
sentiments,  but  to  the  very  expressions  that  had  been 
used  against  him.  And  the  two  parties  were  at  the 
time  such  rivals  and  enemies  as  to  exclude  the  most 
distant  suspicion  of  concert.  It  deserves  our  notice, 
that  instances  of  all  the  faults  in  pronunciation  above 
enumerated,  except  the  last,  are  to  be  found  both  in 
the  senate  and  at  the  bar ;  particularly  the  two  extremes 
of  violence  and  monotony.  And  these  are  easily  ac- 
counted for.  The  one  is  a  common  consequence  of 
strong  passions,  where  there  is  neither  the  taste  nor 
the  judgment  that  are  necessary  for  managing  them. 
The  other  generally  prevails  where  there  is  a  total  want 
both  of  taste  and  of  feeling.  It  is  remarkable,  that  tlie 
only  other  fault  mentioned,  the  canting  pronunciation, 
is  hardly  ever  found  but  in  the  pulpit.  Nay,  what 
would  at  first  appear  incredible,  I  have  known  minis- 
ters whose  sing-song  manner  in  preaching  was  a  per- 
fect soporific  to  the  audience,  pronounce  their  speeches 
in  the  general  assembly  with  great  propriety  and  energy. 
The  only  account  I  can  make  of  this  difference  is,  that 
in  the  two  former  cases,  in  the  senate  and  at  the  bar,  the 
speeches  are  almost  always  spoken.  Committing  the 
whole,  word  for  word,  to  menriory,  is,  I  believe,  very 
rarely  attempted.  Now  the  general  assembly  partakes 
of  the  nature  both  of  a  senate  and  court  of  judicature. 
Sermons,  on  the  contrary,  are  more  generally  repeated. 


208  CAMPBELL'S  LECTURES. 

They  are  very  few  who  trust  to  a  talent  of  speaking  ex- 
tempore in  the  pulpit.  Now  when  once  the  attention, 
as  was  hinted  already,  loses  hold  of  the  thought,  and  is 
wholly  occupied  in  tracing  the  series  of  the  words,  the 
speaker  insensibly,  to  relieve  himself  from  the  difficulty 
of  keeping  up  his  voice  at  the  same  stretch,  falls  into  a 
kind  of  tune,  which,  without  any  regard  to  the  sense 
of  what  is  said,  returns  as  regularly,  as  if  it  were  play- 
ed on  an  instrument.  One  thing  further  may  be  urged 
in  favour  of  reading,  and  it  is  of  some  consequence, 
that  it  always  requires  some  preparation.  A  discourse 
must  be  written  before  it  can  be  read.  When  a  man 
who  does  not  read,  gets  over,  through  custom,  all  ap- 
prehension about  the  opinion  of  his  hearers,  or  respect 
for  their  judgment,  there  is  some  danger,  that  laziness 
may  prompt  him  to  speak  without  any  preparation, 
and  consequently  to  become  careless  what  he  says. 
But  to  return,  the  sum  of  what  has  been  oifered,  is  not 
that  reading  a  discourse  is  universally  preferable  to 
repeating  it.  By  no  means.  But  only  that  if  the  lat- 
ter  way  admits  of  higher  excellence,  the  former  is 
more  attainable  and  less  hazardous. 

It  is  to  be  regretted  that  the  training  of  young  men, 
who  are  intended  for  public  speakers,  to  read  and 
speak  properly  and  gracefully  is  so  much  and  so  uni- 
versally neglected  in  latter  times.  The  ancients  both 
of  Greece  and  of  Rome,  sensible  of  the  importance  of 
this  article  in  educating  their  youth  for  the  forum  and 
for  the  senate,  were  remarkably  attentive  to  it ;  and  it 
must  be  owned  their  success  in  this  way  was  corres- 
pondent to  their  care.  For  however  much  we  moderns 
appear  to  have  surpassed  them  in  some,  and  equalled 
them  perhaps  in  all  other  arts,  our  inferiority  in  regard 


CAMPBELL'S  LECTURES.  205) 

to  eloquence  will  hardly  bear  a  dispute.  It  is  not  pos- 
sible however,  that  so  great  a  defect  in  modern  educa- 
tion should  be  supplied  by  a  few  cursory  directions, 
which  is  all  diat  your  leisure  and  the  prosecution  of 
the  other  and  still  more  important  branches  of  my  plan 
will  here  give  scope  for.  To  attain  a  mastery  in  the 
art  of  speaking  would  require  much  study,  improved 
by  exercise  and  corrected  by  conversation.  But  though 
we  cannot  do  all  that  we  would,  let  us  not  for  this  think 
ourselves  excused  from  doing  what  we  can. 

The  first  thing  then  I  would  advise  the  young  prea- 
cher at  his  setting  out,  in  regard  to  the  management  of 
his  voice,  is  cautiously  to  avoid  beginning  on  too  high 
a  clef.  His  natural  tone  of  speaking  in  conversation 
is  that  which  will  always  succeed  best  wdth  him,  in 
which,  if  properly  managed,  he  will  be  best  heard,  be 
able  to  hold  out  longest,  and  have  most  command  of 
his  voice  in  pronouncing.  Let  it  be  observed,  that  in 
conversing  (according  as  the  company  is  large  or  small) 
we  can  speak  louder  or  softer,  without  altering  the 
tone.  Our  aim  therefore  ought  to  be,  to  articulate  the 
words  distinctly,  and  to  give  such  a  forcible  emission 
to  the  breath  in  pronouncing,  as  makes  the  voice  reach 
farther  without  raising  it  to  a  higher  key.  Every  man's 
voice  has  naturally  a  certain  compass,  above  which  it 
cannot  rise,  and  below  which  it  cannot  sink.  The  or- 
dinary  tone,  on  which  we  converse,  is  nearly  about 
the  middle  of  that  compass.  When  we  make  that 
therefore,  as  it  were,  the  key-note  of  our  discourse,  we 
have  the  power  with  ease  of  both  elevating  and  depress- 
ing the  voice,  in  uttering  particular  w^ords,  just  as  the 
sense  requires,  that  they  be  uttered  emphatically  or 
otherwise.  When  we  recommend  the  ordinary  tone 
27 


210  CAMPBELL'S  LECTURES. 

of  the  voice  in  conversation,  as  that  on  which  we  ought 
in  public  to  attempt  to  speak,  we  would  not  be  under- 
stood to  recommend  an  insipid  monotony ;  we  only- 
mean  to  signify,  that  this  should  serve  as  the  founda- 
tion note,  on  which  the  general  tenour  of  the  discourse 
should  run.  On  the  contrary,  it  being  one  of  the  best 
preservatives  against  that  egregious  fault  in  speaking, 
by  giving  the  voice  the  greatest  latitude  both  in  rising 
and  falling  with  facility,  is  one  reason  that  I  so  earnest- 
ly recommend  it.  Every  body  must  be  sensible,  that 
when  the  voice  is  at  an  unnatural  stretch,  it  can  give 
no  emphasis  to  any  word  whatever  without  squeaking ; 
so  that  the  speaker,  for  the  ease  of  his  own  lungs,  is 
forced  to  take  refuge,  either  in  a  tiresome  monotony 
or  a  drowsy  cant.  Besides,  it  deserves  to  be  remark- 
ed, that  most  men,  when  earnest  in  conversation  on 
an  affecting  subject,  naturally,  without  any  study,  give 
their  voice  the  proper  inflections  which  the  import  of 
what  is  said  requires.  When,  therefore,  we  speak  in 
public,  if  we  ourselves  enter  seriously  into  the  subject, 
and  are  as  it  were  interested  in  it,  we  shall  without  any 
eifort,  being  taught  by  nature  and  assisted  by  habit, 
give  such  an  emphasis  to  the  words  which  require  it, 
and  such  cadence  to  the  sentences,  as  in  conversing 
on  serious  and  moving  subjects  we  never  fail  to  em- 
ploy. Whereas  if  we  speak  on  a  forced  key,  we  can- 
not have  the  same  assistance  either  from  nature  or 
habit. 

A  second  direction  I  would  give,  is  to  be  very  care- 
ful in  proceeding  in  your  discourse,  to  preserve  in  the 
general  tenour  of  it  the  same  key  on  which  you  began. 
Many,  who  begin  right,  insensibly  raise  their  voice  as 
they  advance,  till  at  last  they  come  to  speak  in  a  tone 


CAMPBELL'S  LECTURES.  211 

that  is  very  painful  to  themselves,  and  by  necessary 
consequence,  grating  to  their  hearers.  It  will  require 
much  care,  attention  and  even  practice  to  prevent  this 
evil. 

It  will  not  a  little  contribute  to  this  end,  that  ye  di- 
ligently observe  the  following  direction,  the  third  I  am 
to  give  on  this  subject,  which  is  that  ye  always  begin 
by  speaking  very  deliberately  and  rather  slowly.  Even 
a  drawling  pronunciation,  in  the  introduction  of  a  dis- 
course, is  more  pardonable  than  a  rapid  one.  Most 
subjects  will  require  that  ye  grow  somewhat  quicker 
as  you  advance.  But  of  all  things  be  careful  to  avoid 
that  uniform  rapidity  of  utterance,  which  is  very  un- 
attractive, as  having  the  evident  marks  of  repeating 
a  lesson  by  rote,  which  is  so  great  an  enemy  to  all  em- 
phasis and  distinction  in  pronouncing,  and  which,  be- 
sides, even  to  the  most  attentive  hearer,  throws  out 
the  things  delivered  faster  than  his  mind  is  able  to 
receive  them.  The  fourth  and  last  direction  I  shall 
give,  is  what  was  hinted  already,  frequent  practising 
in  reading,  speaking  and  repeating  before  one  sensible 
companion  at  the  least,  or  more  where  they  may  be 
had,  who  should  be  encouraged  to  offer  with  freedom 
and  candour  such  remarks  and  censures  as  have  occur- 
red. So  much  for  the  general  rules  of  rhetorical  pro- 
nunciation in  preaching.  A  great  deal  more  might  be 
profitably  offered;  but  where  such  a  multipUcity  of 
subjects  demand  our  attention  and  a  share  of  our  time, 
a  great  deal  on  each  must  be  left  to  your  own  applica- 
tion and  dihgence. 


LECTURE  V. 


Discoui'ses  (Jj^ti-ibuted  into  various  kinds,  as  addressed  to  the  Understand- 
ing, the  Imagination,  the  Passions,  and  the  Will. 

1  PROCEED,  in  the  third  place,  to  inquire  into  the  va- 
rious kinds  of  discourses,  which  the  christian  eloquence 
admits,  and  the  rules  in  regard  to  composition,  that 
ought  to  be  followed  in  each.  Before  I  enter  on  it,  I 
will  take  the  freedom  to  digress  a  little,  and  give  you 
a  brief  account  of  the  origin  of  the  plan,  that  I  am 
going  to  lay  before  you,  which  may  be  regarded  as  the 
outline  of  an  institute  of  pulpit  eloquence.  When  I 
was  myself  a  student  of  divinity  in  this  place,  there 
were  about  seven  or  eight  of  us  fellow  students,  who, 
as  we  lived  mostly  in  the  town,  formed  ourselves  into 
a  society,  the  great  object  of  which  was  our  mutual 
improvement,  both  in  the  knowledge  of  the  theory  of 
theology,  and  also  in  whatever  might  be  conducive  to 
qualify  us  for  the  practical  part  or  duties  of  the  pasto- 
ral function.  We  added  to  our  original  number,  as  we 
found  occasion,  from  time  to  time,  for  our  society  sub- 
sisted a  good  many  years.  Several  valuable  members 
have  already  finished  the  part  assigned  them  by  Pro- 
vidence on  this  stage.  As  to  those  who  remain,  1 
shall  only  say,  in  general,  that  they  are  all  men  of  con- 
sideration and  character  in  the  church.     I  should  not 


CAMPBELL'S  LECTURfiS.  213 

llave  been  so  particular,  but  that  I  would  gladly  by  the 
way  recommend  the  practice  of  forming  such  small 
.societies,  when  it  can  conveniently  be  accomplished. 
I  can  assure  you  from  my  own  experience,  that  when 
there  is  a  proper  choice  of  persons,,  an  entire  confidence 
in  one  another,  and  a  real  disposition  to  be  mutually- 
useful,  it  is  one  of  the  most  powerful  means  of  improve- 
ment that  I  know.  Amongst  other  things  discussed 
in  this  small  society,  one  was,  an  inquiry  into  the  na- 
ture of  sermons  and  other  discourses  proper  for  the 
pulpit,  the  different  kinds  into  which  they  might  fitly 
be  distributed,  and  the  rules  of  composition  that  suit- 
ed each.  On  tliis  subject  we  had  several  conversa- 
tions. When  these  were  over,  I  had  the  task  assigned 
me  to  make  out  a  short  sketch  or  abstract  of  the  whole. 
This,  I  the  more  readily  undertook,  as  it  had  been,  for 
some  time  before,  a  favourite  study  of  mine,  having, 
when  qualifying  myself  for  another  business,  given 
some  attention  to  the  forensic  oratory  of  the  ancients, 
and  having  afterwards  remarked  both  the  analogies  and 
differences  between  it  and  the  christian  eloquence.  Of 
this  abstract,  every  one  who  chose  it  took  a  copy ; 
atid  as  we  had  no  object  but  general  usefulness,  every 
one  was  at  liberty  to  communicate  it  to  whom  he 
pleased.  I  have  a  copy  of  this  still  in  my  possession, 
and  as  in  the  main  I  am  at  present  of  the  same  senti- 
ments, I  shall  freely  use  it  in  the  lectures  I  am  to  give 
on  this  subject.  At  the  same  time  I  do  not  intend 
servilely  to  follow  it,  but  shall  make  such  alterations 
as  I  shall  see  cause ;  for  I  acknowledge,  that  further 
experience  hath  made  me  in  some  particulais  change 
my  opinion.  Besides  suggesting  to  you  the  advantagCvS 
that  may  redound  from  such  small  societies  form-^ 


214  CAMPBELL'S  LECTURES. 

ed  among  students  for  mutual  improvement,  I  had 
another  reason  for  prefacing  my  prelections  on  the 
composition  of  pulpit  discourses  with  this  anecdote, 
which  was,  that  I  might  not  appear  to  arrogate  more 
merit  than  truly  belonged  to  me.  To  come  therefore 
to  the  point  in  hand  ;  it  was  observed  in  a  former  lec- 
ture that  the  word  eloquence,  in  its  greatest  latitude, 
denotes  that  art  or  talent  by  which  the  discourse  is 
adapted  to  its  end.  Now  all  the  legitimate  ends  of 
speaking,  whatever  be  the  subject,  you  will  find,  if  you 
attend  to  it,  are  reducible  to  these  four.  Every  speech 
hath,  or  ought  to  have,  for  its  professed  aim,  either  to 
enlighten  the  understanding,  to  please  the  imagination, 
to  move  the  passions,  or  to  influence  the  will. 

The  first  of  these  may  be  subdivided  into  two  others. 
When  a  speaker  addresseth  himself  to  the  understand- 
ing, he  proposes  the  instruction  of  his  hearers,  and 
that,  either  by  explaining  some  doctrine  unknown  or 
not  distinctly  comprehended  by  them,  or  by  proving 
some  position  disbelieved  or  doubted  by  them.  In 
other  words,  he  proposeth  either  to  dispel  ignorance 
or  to  vanquish  error.  In  the  one,  his  aim  is  their  infor- 
mation, in  the  other,  their  conviction.  Accordingly 
the  predominant  quality  of  the  former  is  perspicuity, 
of  the  latter  argument.  By  that,  we  are  made  to  know ; 
l^y  this,  to  believe. 

The  name  of  address  to  the  imagination  may  seem 
at  first,  to  some  hearers,  to  convey  a  notion  of  too 
much  levity,  to  be  a  suitable  characteristic  of  any  thing 
which  ought  to  come  from  the  pulpit.  But  this  is  a 
mere  prejudice,  arising  from  an  unfavourable  sense 
that  is  sometimes  put  upon  the  word  imagination,  as 
opposed  to  truth  and  reality.     Whereas  with  us,  it 


CAMPBELL'S  LECTURES.  215 

only  means  that  faculty  of  the  mind,  whereby  it  is  ca- 
pable of  conceiving  and  combining  things  together, 
which  in  that  combination  have  neither  been  perceived 
by  the  senses,  nor  are  remembered.  Now  in  that  ac- 
ceptation of  the  word,  let  it  be  observed,  that  all  fables, 
apologues,  parables,  and  allegories  are  addressed  to 
the  imagination.  Poetry,  for  the  most  part,  both  sa- 
cred and  profane,  is  an  address  of  this  sort ;  in  like 
manner  all  prophecy.  Indeed  in  the  Jewish  idiom 
poetry  and  prophecy  were  synonymous  terms.  Hence 
it  is,  that  the  apostle  Paul  speaking  of  the  Cretans, 
does  not  scruple  to  call  one  of  their  poets,  though  a 
pagan,  a  prophet  of  their  own.  This  only  by  the  way, 
in  order  to  remove  any  dislike  or  unfavourable  prepos- 
session which  may  be  occasioned  by  the  name. 

In  regard  to  preaching,  the  only  subject  with  which 
we  are  at  present  concerned,  the  imagination  is  ad- 
dressed, by  exhibiting  to  it  a  lively  and  beautiful  repre- 
sentation of  a  suitable  object.  As  in  this  exhibition 
the  task  of  the  orator,  like  that  of  the  painter,  consist- 
eth  in  imitation,  the  merit  of  the  work  results  entirely 
from  these  two  sources,  dignity  as  well  in  the  subject 
or  thing  imitated,  as  in  the  manner  of  imitation,  and 
resemblance  in  the  performance  or  picture.  The  prin- 
cipal scope  for  this  kind  of  address  is  in  narration  and 
description,  and  it  attains  the  summit  of  perfection  in 
what  is  called  the  sublime,  or  those  great  and  noble 
images,  which,  when  in  suitable  colouring  presented 
to  the  mind,  do,  as  it  were,  distend  the  imagination, 
and  delight  the  soul,  as  with  something  superlatively 
excellent.  But  it  is  evident,  that  this  creative  faculty 
the  fancy  frequently  lends  her  aid  in  promoting  still 
nobler  ends.  From  her  exuberant  stores,  most  of  those 


216  CAMPBELL'S  LECTURES. 

tropes  and  figures  are  derived,  which  have  such  a  mar- 
vellous efficacy  in  rousing  the  passions,  and,  by  some 
secret,  sudden  and  inexplicable  association,  awakening 
all  the  tenderest  emotions  of  the  heart.  In  that  case, 
the  address  of  the  orator  is  intended  not  ultimately,  to 
astonish  by  the  loftiness  of  the  images,  or  to  charm  by 
the  beauteous  resemblance,  which  the  painting  bears 
to  nature,  nay  it  will  not  permit  the  hearers  even  a  mo- 
ment's leisure  for  making  the  comparison,  but  as  by 
some  magical  spell,  hurries  them,  before  they  arc 
aware,  into  love,  pity,  grief,  terror,  aversion  or  desire. 
It  therefore  assumes  the  denomination  of  pathetic, 
which  is  the  characteristic  of  the  third  species  of  dis^ 
courses,  that  are  addressed  to  the  passions. 

The  fourth  and  last  kind,  the  most  complex  of  all, 
which  is  calculated  to  influence  the  will,  and  persuade 
to  action,  as  it  is  in  reality  an  artful  mixture  of  that 
which  proposeth  to  convince  the  judgment,  and  that 
which  interests  the  passions,  its  distinguishing  excel- 
lency results  from  these  two,  the  argumentative  and 
the  pathetic  incorporated  together.  These  acting  with 
imited  force,  constitute  that  vehemence,  that  warm 
eviction,  that  earnest  and  affecting  contention,  which  is 
admirably  fitted  for  persuasion,  and  hath  always  been 
regarded  as  the  supreme  qualification  in  an  orator.  Of 
the  four  sorts  of  discourses  now  enumerated  it  may 
be  observed  in  general,  that  each  preceding  species,  in 
the  order  above  exhibited,  is  preparatory  to  the  subse- 
quent, that  each  subsequent  species  is  founded  on  the 
preceding,  and  that  thus  they  ascend  in  a  regular  pro- 
gression. Knowledge,  the  object  of  the  understand- 
ing,  furnisheth  materials  for  the  fancy  ;  the  fancy  culls, 
compounds,  and  by  her  mimic  art  disposes  these  ma- 


CAMPBELL'S  LECTURES.  2ir 

terials  so  as  to  affect  the  passions  ;  the  passions  are  the 
natural  spurs  to  vohtion  or  action,  and  so  need  only  to 
be  right  directed.  So  much  in  general  for  the  differ- 
ent kinds  of  discourses  on  whatever  subject,  from  the 
bare  consideration  of  the  object  addressed,  understand- 
ing, imagination,  passion,  will,  and  those  fundamental 
principles  of  eloquence  in  the  largest  acceiDtation  wliich 
result  from  these.  But  as  the  kind  addressed  to  the 
understanding,  has  been  subdivided  into  two,  that 
which  barely  explains,  and  that  which  proves,  1  4^all 
henceforth  consider  them  as  five  in  number. 

I  come  now  to  apply  these  universal  principles  to 
the  particular  subject,  with  which  we  are  immediately 
concerned.  It  hath  been  occasionally  observed,  oftener 
than  once,  that  the  reforniation  of  mankind  is  the  great 
and  ultimate  end  of  the  whole  ministerial  function,  and 
especially  of  this  particular  branch,  preaching  or  dis- 
coursing from  the  pulpit.  But  it  is  not  necessary,  that 
the  ultimate  end  of  the  whole  should  be  the  immedi- 
ate scope  of  every  part.  It  is  enough,  that  the  imme- 
diate scope  of  the  part  be  such,  that  the  attainment  of 
it  is  manifestly  a  step  towards  the  ultimate  end  of  the 
whole.  In  other  words,  the  former  ought  alv\^ays  to 
serve  as  a  means  for  the  effecting  of  the  latter.  Let  us 
proceed  in  considering  the  propriety  of  particular  and 
immediate  ends  by  this  rule. 

First  then,  in  order  to  effect  the  reformation  of  men, 
that  is,  in  order  to  bring  them  to  a  right  disposition 
and  practice,  there  are  some  things  which  of  necessity 
they  must  be  made  to  know.  No  one  will  question, 
that  the  knowledge  of  the  nature  and  exent  of  the  du- 
ties which  they  are  required  to  practise,  and  of  the  truths 
and  doctrines  which  serve  as  motives  to  practice,  rs  ab 
28 


218  CAMPBFXL'S   LECTURES. 

solutely  necessary.  The  expli.Mition  of  these  m  the 
pulpit  forms  a  species  of  discourses  which  falls  under 
the  first  class  above  mentioned.  It  is  addressed  to  the 
understanding,  its  aim  is  infortnation,  the  only  obsta- 
cle it  hath  to  remove  is  ignorance.  Sermons  of  this 
sort  we  shall  henceforth  distinguish  by  the  term  expla- 
natory. Now  if  knowledge  is  the  first  step  in  religion, 
faith  is  certainly  the  second,  for  the  knowledge  of 
any  tenet  influenceth  our  conduct  only  so  far  as  it  is 
beiieved.  My  knowledge  of  the  peculiar  doctrines 
maintained  by  Mahometans  nowise  aifects  my  practice. 
Why  ?  Because  I  do  not  believe  them.  When  there- 
fore revelation  in  general,  or  any  of  its  fundamental  doc- 
trines in  particular  are  known  to  be  called  in  question 
by  a  considerable  part  of  the  congregation,  it  is  doubt- 
less incumbent  on  the  preacher  earnestly  to  contend  for 
the  faith  which  was  once  delivered  to  the  saints,  and 
consequently  it  must  be  a  proper  subject  for  the  pul- 
pit to  defend  the  cause  of  religion  by  refuting  the  ca- 
vils of  gainsaj^ers  and  publicly  evincing  the  truth.  Such 
defence  and  confutation  form  a  species  of  discourses 
which  falls  under  the  second  class  above  mentioned. 
It  is  addressed  to  the  understanding,  its  aim  is  convic- 
tion ;  the  adversaries  it  encounters  are  scepticism  and 
error.  Discourses  of  this  sort  we  shall  distinguish  by 
the  name  controversial.  Both  the  above  sorts,  the  ex- 
planatory and  the  controversial,  as  they  coincide  in  the 
object  addressed,  the  understanding  of  the  hearers,  go 
also  under  the  common  name  of  instructive^ 

Further,  as  one  way,  and  indeed  a  very  powerful  way, 
of  recommending  religion  is  by  example,  it  must  be 
conducive  to  the  general  end  of  preaching  above  men- 
tioned, to  make  it  sometimes  the  business  of  a  sermon. 


CAMPBELL'S  LECTURES.  219 

to  exhibit  properly  any  known  good  character,  by  giv- 
ing a  lively  narrative  of  the  person's  life,  or  of  any 
signal  period  of  his  life,  or  of  any  particular  virtue,  as 
illustrated  through  the  different  periods  of  his  life.  For 
performances  of  this  kind  the  history  of  our  Lord  Jesus 
Christ  affords  the  richest  fund  of  matter.  In  like  man- 
ner the  lives  of  the  saints  recorded  in  scripture,  the 
prophets,  apostles,  and  martyrs,  such  at  least  with 
which  from  the  accovmts  given  in  holy  writ  we  have 
occasion  to  be  acquainted,  make  very  proper  subjects. 
Add  to  these,  what  are  called  funeral  sermons,  or 
merited  encomiums  on  the  life  and  actions  of  deceased 
persons,  eminent  for  virtue  and  piety,  whose  character 
is  well  known  to  the  people  addressed.  It  may  not 
want  its  use,  on  the  contrary  to  delineate  sometimes  in 
proper  colours  the  conduct  of  the  vicious.  To  do  jus- 
tice to  the  respectable  qualities  and  worthy  actions  of 
a  good  man  is  to  present  an  audience  with  an  amiable 
and  animated  pattern  of  christian  excellence,  which  by 
operating  on  their  admiration  and  their  love,  raiseth  in 
their  mind  a  pious  emulation.  That  we  are,  without 
attending  to  it,  induced  to  imitate  what  we  admire  and 
love,  will  not  admit  a  question.  Exhibitions  of  this 
kind  from  the  pulpit  form  a  species  of  discourses  which 
falls  under  the  third  class  above  mentioned.  They  are 
addressed  to  the  imagination,  and  their  scope  is  to  pro- 
mote virtue  by  insinuation  ;  the  view  of  excellence  en- 
gages love,  love  awakes  emulation,  and  that  as  naturally 
produces  imitation.  In  order  to  distinguish  such  dis- 
courses, we  shall  henceforth  denominate  them  com- 
inendatory. 

Again,  when  an  audience  is  about  to  be  employed  in 
any  solemn  office  of  religion,  which,  that  it  may  prove 


250  CAMPBELL'S   LECTURES. 

edifying  to  those  engaged  in  it,  requires  in  them  a 
devout,  a  recollected,  and  a  benevolent  disposition  of 
soul,  it  will  doubtless  tend  to  promote  the  general  end, 
reformation,  to  make  it  the  immediate  scope  of  the 
sermon,  by  working  on  the  affections  of  the  audience, 
to  mould  them  into  a  suitable  frame.  Sermons  of  this 
sort  fall  under  the  fourth  class  above  mentioned,  they 
are  addressed  to  the  passions,  and  their  scope  is  to 
beget  virtuous  and  devout  habits  by  conformation. 
This  species  of  discourses  we  call  pathetic.  It  de- 
serves however  to  be  remarked,  that  the  pathos  excit- 
ed by  the  preacher,  ought  ever  to  be  accompanied 
with,  and  chastened  by  piety,  submission  and  charity. 
At  the  same  time,  that  it  conveys  both  light  and  heat 
to  the  soul,  it  is  pure  and  inoffensive ;  like  that  where- 
in God  appeared  to  Moses  in  the  bush  which  burned 
but  was  not  consumed.  It  is  this  kind  oi pathos  in  its 
lowest  degree,  which  the  French  devotional  writers 
have  distinguished  by  the  name  of  onction,  but  for 
\vhich  we  have  not  a  proper  term  in  English.  Mr. 
Gibbon,  a  late  celebrated  historian,  says  in  one  place, 
after  Jortin,  that  what  the  French  call  onction  the  Kng- 
lish  call  cant.  This  on  some  occasions  may  be  true ; 
but  it  is  not  the  constant  or  even  the  general  meaning 
of  the  Avord.  What  the  English  call  cant  in  preaching, 
is  no  other  than  a  frequent  recurrence  to  certain  com- 
mon words  and  phrases,  with  which  the  people  are 
delighted  merely  through  habit,  but  which  convey  no 
sound  instruction  whatever.  That  termed  onction  by 
the  French  is  such  a  manner  in  the  speaker,  as  con- 
vinces the  hearers  that  he  is  much  in  earnest,  that  he 
speaks  from  real  affections  to  them,  and  thereby  strong- 
ly engages  their  attention.     That  cant  with  ignorant 


CAMPBELL'S  LECTURES.  221 

hearers  may  produce  an  effect  somewhat  similar,  is  not 
to  be  denied.  But  the  result  upon  the  whole  cannot 
be  the  same.  Ojiction  is  an  excellent  vehicle  for  in- 
struction ;  but  where  no  instruction  is  conveyed,  the 
hearer  can  be  rendered  neither  wiser  nor  better  by 
mere  cant ;  he  may  be  hereby  made  a  greater  bigot 
and  a  greater  fool.  The  two  last  kinds  of  discourses, 
it  must  be  owned,  are  near  a-kin  to  each  other,  and 
very  apt  to  be  confounded.  The  enemies  they  combat 
are  indifference  and  listlessness.  If  we  thought  it  ne- 
cessary to  observe  a  scrupulous  exactness  in  distin- 
guishing, we  should  rather  say  (for  the  words  are  not 
synonymous)  that  the  enemy  of  the  former  is  indiffer- 
ence, and  of  the  latter  listlessness.  And  let  me  add, 
these  often  prove  more  dangerous  adversaries  to  reli- 
gion, than  others  of  more  hostile  appeanuxCc  and  of 
more  formidable  names. 

Finally,  it  will  not  be  questioned,  that  it  w^ill  fre- 
quently be  proper,  to  make  it  the  direct  design  of  a 
discourse  to  persuade  to  a  good,  or  to  dissuade  from 
a  bad  life  in  general,  or  to  engage  to  the  performance 
of  any  particular  duty,  or  to  an  abstinence  from  any 
particular  sin,  and  that  either  from  all  the  arguments, 
or  from  any  one  class  of  arguments  afforded  by  the  light 
of  nature,  or  by  revelation,  and  adapted  to  the  purpose. 
Discourses  of  this  sort  fall  under  the  fifth  and  last  class 
above  mentioned.  They  are  addressed  to  the  will ; 
their  aim  is  persuasion.  The  enemies  they  combat, 
are  irreligion  and  vice.  Such  sermons  we  discrimi- 
nate by  the  term  persuasive. 

Let  us  now,  for  further  illustration  of  the  subject,  con- 
sider whether  the  different  sorts  of  discourses  from  the 
pulpit  above  enumerated  bear  any  analogy  to  the  differ- 


222  CAMPBELL'S   LECTURES. 

ent  sorts  of  orations  treated  of  by  ancient  rhetoricians. 
These  both  Greeks  and  Romans,  after  Aristotle,  have 
distributed  into  three  kinds,  the  judiciary,  the  demon- 
strative and  the  deliberative.  The  judiciart/,  is  the  name 
by  which  the  Stagyrite  has  thought  fit  to  distinguish  the 
pleadings  of  advocates  or  counsellors,  whether  in  accu- 
sation of  an  adversary,  or  in  defence  of  a  client.  As  in 
all  such  pleadings,  and  indeed  in  all  litigation  whatever, 
there  is  something  affirmed  by  one  of  the  litigants,  w^hich 
is  denied  by  the  other,  so  the  aim  of  each  is  to  convince 
the  bench,  that  his  representation  is  agreeable  to  truth, 
and  to  refute  the  arguments  of  his  antagonist.  The 
point  in  dispute  is  sometimes  a  question  of  fact.  Did 
the  defendant  do,  or  not  do,  the  action,  with  which  he 
is  charged  by  the  plaintiff?  Sometimes  it  is  a  question 
of  right.  The  fact  may  be  undeniable  ;  and  the  only 
point  in  debate,  Was  it  right,  wrong,  or  indifferent "? 
lawful  or  criminal  ?  Sometimes  indeed  both  points  may 
be  contended  by  the  parties.  But  it  doth  not  belong  to 
ns,  to  enter  into  these  minutiae,  or  consider  the  different 
sources  of  topics,  whence  the  proof  must  be  derived. 
Only  from  what  haih  been  said,  it  is  manifest  that  this 
species,  from  its  very  nature,  is  perfectly  analogous  to 
the  second  class  of  sermons,  the  controversial.  It  is 
directed  to  the  understanding  ;  its  aim  is  conviction ; 
the  adversaries  it  professeth  to  combat,  are  doubtful- 
ness and  mistake.  The  demonstrative,  a  name  given  to 
those  panegyrics  or  funeral  orations,  which  were  some-^ 
times  by  public  authority  pronounced  in  honour  of  de 
parted  patriots  and  heroes,  must,  from  the  design  of 
insinuating  the  love  of  virtue  by  exhibiting  such  ex- 
amples  to  their  imitation,  so  exactly  and  so  evidently 
coincide  in  form  and  composition  (however  different 


CAMPBELL'S   LECTURES.  233 

111  regard  to  matter  or  subject)  to  the  third  class  of 
sermons  above  mentioned,  the  commendatory,  that  I 
should  think  it  unnecessary  to  attempt  any  i'urthcr  il- 
lustration of  it.  Only  it  may  not  be  amiss  to  observe 
here  by  the  way,  that  to  this  political  expedient  among 
the  ancient  Greeks  and  Romans,  of  paying  such  pub- 
lic honours  to  their  great  men  departed,  perhaps  more 
than  to  any  other,  that  love  of  their  country,  that  con- 
tempt of  life,  and  that  thirst  of  military  glory,  for  which 
they  wTre  so  remarkable,  is  to  be  ascribed.  The 
term  deliberative  is  applied  to  speeches  in  the  senate 
or  in  the  assembly  of  the  people,  whose  express  aim  is 
to  persuade  the  audience  to  come  to  a  certain  resolu- 
tion, in  regard  to  their  conduct  as  a  commonwealth  or 
state,  such  as,  to  declare  war,  or  to  make  peace,  to 
enter  into  an  alliance,  or  the  contrary.  Discourses  of  this 
sort  must  evidently  be  in  many  respects  very  similar 
to  the  fifth  and  last  class  of  sermons  above  mentioned. 
They  are  addressed  to  the  will,  their  aim  is  persuasion. 
The  enemies  they  combat  are  temerity,  imprudence, 
and  other  such  vices,  considered  particularly  as  poli- 
tical evils,  as  prejudicial  to  the  interest  or  honour  of 
the  state.  Nay  there  will  be  often  found  a  pretty  con- 
siderable coincidence  in  the  topics,  from  which  the 
arguments,  in  both  these  kinds  of  persuasives,  arc 
commonly  drawn.  The  useful,  the  honourable,  the 
equitable,  are  considerations  entirely  well  adapted  to 
each.  To  the  first  and  fourth  kinds  of  sermoiis  men- 
tioned, there  is  not  found  any  thing  in  the  institutes  of 
rhetoricians  which  can  be  denominated  analogous. 
The  first,  the  explanatory,  is  indeed,  of  all  kinds,  the 
simplest,  and  may  in  respect  of  form  be  coiisider- 
ed,  as  bearing  a  resemblance  to  the  lessons  delivered 


224  CAMPBELL'S  LECTURES. 

in  the  schools  of  the  philosophers,  in  regard  to  which, 
no  person,  as  far  as  I  know,  has  thought  it  necessary 
to  lay  down  rules.  The  fourth  kind,  the  pathetic,  hath 
in  point  of  aim  more  similarity  to  the  eloquence  of  the 
theatre,  tragedy  in  particular,  than  to  that  either  of  the 
bar  or  of  the  senate.  But  the  difference  in  form,  aris- 
ing from  the  nature  of  the  work,  between  all  dra- 
matic compositions,  and  the  discourses  prepared  for 
the  pulpit,  is  so  extremely  great,  that  I  have  not  judg- 
ed it  necessary  hitherto  so  much  as  to  name  this  spe- 
cies of  oratory. 

And  as  probably  I  shall  not  have  occasion  in  these 
prelections  to  mention  it  hereafter,  I  shall  now  take  the 
liberty  to  give  you  briefly,  in  passing,  my  sentiments 
concerning  theatrical  performances,  and  the  use  which 
may  be  made  of  them  by  the  Christian  orator.  As  to 
the  drama  in  general,  it  is  manifestly  no  more  than  a 
particular  form,  in  which  a  tale  or  fable  is  exhibited ; 
and,  if  the  tale  itself  be  moral  and  instructive,  it  would 
require  no  small  degree  of  fanaticism  to  make  one 
think,  that  its  being  digested  into  so  many  dialogues 
and  dressed  up  in  the  dramatic  form,  can  render  it 
immoral  and  pernicious.  So  much  for  the  question 
of  right,  as  I  may  call  it.  If  from  this,  we  proceed  to 
a  question  of  fact,  to  which  the  other  very  naturally 
gives  occasion,  and  inquire,  whether  the  greater  num- 
ber of  modern  plays,  be  such  tales  as  we  can  really 
denominate  moral  and  instructive,  or  on  the  contrary 
such  as  have  a  tendency  to  vitiate  the  principles  and 
debauch  the  practice  of  the  spectators ;  to  this  point,  I 
acknowledge,  it  is  more  difficult  to  give  a  satisfactory 
answer.  I  own  indeed,  that  in  my  judgment  the  far 
greater  part  of  our  comedies,  I  say  not  all,  merit  the 


CAMPBELL'S  LECTURES.  225 

latter  character,  rather  than  the  former.  For  not  to 
mention  the  gross  indecencies  with  which  many  of 
them  abound,  (and  to  the  reproach  of  our  national 
taste,  as  well  as  morals,  English  comedy  perhaps  more 
than  any  other)  what  is  generally  the  hero  of  the  piece, 
but  a  professed  rake  or  libertine,  who  is  a  man  of  more 
spirit,  forsooth,  than  to  be  checked  in  his  pursuits  by 
the  restraints  of  religion,  the  dictates  of  conscience,  the 
laws  of  society,  or  (which  were  accounted  sacred  even 
among  pagans  and  barbarians)  by  the  rights  of  hospi- 
tality and  of  private  friendship  ?  Such  a  one,  the  poet, 
in  order  to  recommend  him  to  the  special  favour  of 
the  audience,  adorns  with  all  the  wit  and  humour  and 
and  other  talents,  of  which  he  himself  is  master,  and 
always  crowns  with  success  in  the  end.  Hence  it  is> 
that  the  stage  with  us  may,  without  any  hyperbole,  be 
defined,  the  school  of  gallantry  and  intrigue,  in  other 
words,  the  school  of  dissoluteness.  Here  the  youth 
of  both  sexes  may  learn  to  get  rid  of  that  troublesome 
companion  modesty,  intended  by  Providence  as  a  guard 
to  virtue,  and  a  check  against  licentiousness.  Here  vice 
may  soon  provide  herself  in  a  proper  stock  of  effrontery 
for  effectuating  her  designs,  and  triumphing  over  in- 
nocence. But  besides  the  evil  that  too  commonly 
results  from  the  nature  and  conduct  of  the  fable,  there 
is  another,  in  the  tendency  to  dissipation  and  idleness, 
the  great  enemies  of  sobriety,  industry  and  reflection, 
which  theatrical  amusements  ordinarily  give  to  the 
younger  part  of  the  spectators.  On  the  other  hand, 
are  there  no  advantages  which  may  serve  as  a  counter- 
balance to  these  evils  ?  There  are  some  advantages ; 
it  would  not  be  candid  to  dissemble  them,  but  they 
can  be  no  counterbalance.  What  is  just  pronuncia 
29 


226  CAMPBELL'S  LECTURES. 

tion,  easy  motion  and  graceful  action,  compared  with 
virtue?  Those  accomphshments  are  merely  superfi- 
cial, an  external  polish  ;  this  is  internal  and  essential. 
But  at  the  same  time  that  we  acknowledge,  that  the 
manner  and  pronunciation  of  the  orator  may  be  im- 
proved by  that  of  the  actor,  we  must  also  admit  on  the 
other  side,  that  by  the  same  means  it  may  be  injured. 
And  I  have  known  it,  in  fact,  injured  in  consequence 
of  too  servile  an  imitation  of  the  stage.  I  allow,  that 
what  hath  been  advanced  regards  only  the  modern 
English  comedy,  for,  though  some  of  our  tragedies 
are  also  exceptionable  in  point  of  morals,  yet  they  are 
comparatively  but  a  few,  and  those  by  no  means  faulty 
in  the  same  way  and  much  less  to  the  same  degree. 
And  as  I  would  with  equal  freedom  approve,  and  even 
recommend  what  I  think  laudable  and  useful,  as  I 
would  censure  what  I  think  blameable  and  hurtful,  I 
cannot  deiiy,  but  that  both  in  regard  to  the  sentiments, 
and  in  the  wonderful  talent  of  operating  on  the  passions, 
the  tragic  poet  will  often  give  important  lessons  to  the 
preacher.  I  would  be  far  then  from  dissuading  you 
from  consulting  occasionally  whatever  may  contribute 
to  your  improvement.  Our  great  apostle,  as  we  learn 
from  his  history  and  epistles,  did  not  scruple  to  read 
the  dramatic  pieces  of  heathen  poets  ;  nay  he  has  even 
thought  fit  sometimes  to  quote  their  sentiments  with 
approbation,  and  to  give  their  very  words  the  sanction 
of  sacred  writ.  Where  debates  arise  on  any  subject, 
it  is  almost  invariably  the  case,  that  both  sides  run  to 
extremes,  alike  deserting  truth  and  moderation.  It  is 
the  part  of  a  v/ise  man,  like  the  bee,  to  extract  from 
every  thing  what  is  good  and  salutary ;  and  to  guard 
against  whatever  is  of  a  contrary  quality.     But  I  am 


CAMPBELL'S  LECTURES.  227 

aware,  that  the  most  of  what  I  have  said  on  this  sub- 
ject may  be  looked  on  as  a  digression.  I  acknowledge, 
it  in  a  great  measure  is  so ;  but  as  the  mention  of  it 
was  perfectly  apposite,  and  as  few  topics  have  occa- 
sioned warmer  disputes  among  christians,  I  did  not 
think  it  suited  that  decorum  of  character,  which  I 
would  wish  always  to  preserve,  to  appear  artfully, 
when  a  fair  opportunity  offers,  to  avoid  telling  freely 
my  opinion. 


LECTURE   Vi. 


On  the  Composition  of  Lectures, 

In  my  last  lecture  on  the  subject  of  pulpit  eloquence 
I  told  you,  that  every  discourse  was  addressed  either 
to  the  understanding  of  the  hearers,  to  their  imagina- 
tion, to  their  passions,  or  to  their  will.     As  those  ad- 
dressed to  the  understanding,  may  be  intended  either 
for  explaining  something  unknown  to  them,  or  for 
proving  something  disbelieved  or  doubted  by  them, 
sermons  in  the  largest  acceptation  of  the  word  may  be 
distributed  into  five  classes,  the  explanatory,  the  argu- 
mentative or  controversial,  the  demonstrative  or  com- 
mendatory, the  pathetic,  and  the  persuasive.     It  will 
not  be  amiss  here,  in  order  to  prevent  mistakes,  to  take 
notice  of  the  particular  import  which  I  mean  to  give 
to  some  terms,  as  often  as  I  employ  them  on  this  sub- 
ject.    The  first  I  shall  mention  is  the  term  demonstra- 
tive^ which  in  the  application  usual  wdth  rhetoricians, 
hath  no  relation  to  the  sense  of  the  word  as  used  by 
mathematicians.     Here  it  hath  no  concern  with  proof 
or  argument  of  any  kind,  but  relates  solely  to  the 
strength  and  distinctness  with  which  an  object  is  ex- 
hibited, so  as  to  render  the  conceptions  of  the  imagi- 
nation almost  equal  in  vivacity  and  vigour  with  the 
perceptions  of  sense.   This  is  entirely  agreeable  to  the 


CAMPBELL'S  LECTURES.  2^^ 

use,  both  of  the  Latin  word  demonstrativus,  and  of  the 
Greek  anoSeixtLxog  among  critics,  orators  and  poets. 
Another  difference  I  beg  you  will  remark,  is  between 
conviction  and  persuasiofiy  which,  in  common  language, 
are  frequently  confounded.  To  speculative  truth,  the 
term,  conviction,  only  with  its  conjugates,  ought  to  be 
applied.  Thus  we  say  properly,  I  am  convinced  of  the 
being  of  a  God.  In  popular  language,  we  should  some- 
times in  this  case  say  persuaded,  but  this  application  of 
the  term  is  evidently  inaccurate.  He  hath  proved  the 
truth  of  revelation  to  my  full  conviction,  I  attempted 
to  convince  him  of  his  error.  And  even  in  regard  to 
moral  truth,  when  no  more  is  denoted  but  the  assent 
of  the  understanding,  the  proper  term  is  to  convince. 
I  am  convinced  it  is  my  duty,  yet  I  cannot  prevail  on 
myself  to  do  it.  This  is  well  illustrated  by  that  of  the 
poet, 

Video  meliora  proboque, 
Deteriora  sequor. 

I  am  convinced,  but  not  persuaded  ;  My  understand, 
ing  is  subdued  but  not  my  will :  the  first  term  always 
and  solely  relates  to  opinion,  the  second  to  practice. 
The  operation  of  conviction  is  merely  on  the  under- 
standing, that  of  persuasion,  is  on  the  will  and  resolu- 
tion. Indeed  the  Latin  word  persuadeo,  is  susceptible 
of  precisely  the  same  ambiguity  with  the  English.  It 
is  this  double  meaning,  which  gave  occasion  to  that 
play  upon  the  word  used  by  Augustine,  when  he  said, 
^'  Non  persuadebis,  etiamsi  pcrsuaseris."  The  import 
of  which  in  plain  English  manifestly  is.  Though  your 
arguments  may  convince  my  reason,  they  shall  not  de- 
termine my  resolution  :  Or,  you  may  convince,  but 
shall  not  persuade  me.     The  first  of  the  distinctions 


230  CAMPBELL'S  LECTURES. 

now  mentioned  will  serve  to  discriminate  the  argumen- 
tative or  controversial,  from  the  demonstrative  or  com- 
mendatory, the  other  distinguishes  the  controversial 
from  the  persuasive. 

I  would  further  observe,  that  though  any  one  dis- 
course admits  only  one  of  the  ends  above  enumerated 
as  the  principal,  nevertheless  in  the  progress  of  a  dis- 
course, many  things  may  be  advanced,  which  are  more 
immediately  and  apparently  directed  to  some  of  the 
other  ends  of  speaking.  But  then  it  ought  always  to 
appear,  that  such  ends  are  introduced  as  means,  and 
rendered  conducive  to  that  which  is  the  primary  in- 
tention. Accordingly  the  propriety  of  these  secondary 
ends,  will  always  be  inferred  from  their  subserviency 
to  the  principal  design.  For  example,  a  sermon  of  the 
first  or  second  kinds,  the  explanatory  or  the  controver- 
sial, addressed  to  the  understanding  and  calculated  to 
illustrate  or  evince  some  point  of  doctrine,  may  borrow 
aid  from  the  imagination,  and  admit  metaphor  and 
comparison.  But  not  the  bolder  and  more  striking 
figures,  as  that  called  phantasia,  prosopopeia  and  the 
like,  which  are  not  so  much  intended  to  throw  light 
on  a  subject  as  to  excite  admiration  ;  much  less  will  it 
admit  an  address  to  the  passions,  which  never  fails  to 
disturb  the  operation  of  the  intellectual  faculty.  Either 
of  these,  it  is  obvious,  far  from  being  subservient  to 
the  main  design,  simple  explanation  or  proof,  would 
distract  the  attention  from  it.  Such  arts,  how^ever,  I 
cannot  call  them  legitimate,  have  sometimes  been  suc- 
cessfully used,  but  in  such  cases,  if  impartially  examin- 
ed, the  scope  of  the  speaker  will  be  found  to  have  been 
more  to  cloud  than  to  enlighten  the  understandings  of 
his  hearers,  and  to  deceive  rather  than  to  edify.  They 


CAMPBELL'S  LECTURES.  2:.l 

are  of  those  unlucky  arts,  which  are  naturally  fitted 
more  for  serving  a  bad  cause,  than  a  good  one,  and  h)' 
consequence,  when  used  in  a  good  cause,  rather  hurt 
it  with  the  judicious;  by  rendering  it  suspected. 

Now  before  I  proceed  to  consider  the  rules  which 
ought  to  be  observed  in  these  different  sorts  of  com- 
position resulting  from  their  respective  natm^es,  I  shall 
make  a  few  remarks  on  a  kind  of  discourses  very  com- 
mon in  this  country,  w^hich  come  not  under  the  general 
name  of  sermons,  and  follow  rules  peculiar  to  them- 
selves. As  the  Bible  is  with  us  protestants  acknow- 
ledged to  be  the  repository,  and  indeed  die  only 
original,  full,  and  untainted  repository  of  christian 
knowledge  ;  and  as  the  study  of  it  is  maintained  to  be 
a  duty  incumbent  on  every  disciple  of  Christ,  that 
kind  of  discourses  with  us  commonly  called  lectures, 
have  been  devised  as  means  of  facilitating  to  the  peo- 
ple the  profitable  reading  of  holy  writ.  We  acknow- 
ledge indeed,  that  in  all  things  essential  to  salvation, 
scripture  is  sufficiently  perspicuous  even  to  the  vulgar ; 
and  that,  in  such  important  matters,  if  any  man  err,  it 
will  be  found  more  the  fault  of  the  heart  than  of  the 
head.  But  this  acknowledgment  is  nowise  inconsist- 
ent wath  the  avowal,  that  there  are  in  this  repository 
many  things  highly  useful  and  instructive,  which  do 
not  immediately  appear  upon  the  surface,  which  re- 
quire more  time  and  application  to  enable  us  to  dis- 
cover, and  in  which  in  particular  it  is  the  province  of 
the  pastor  to  lend  his  assistance  to  the  illiterate  and  the 
weak.  That  people  may  be  put  in  a  capacity  of  read- 
ing with  judgment  and  without  difficulty,  those  parts 
of  scripture  which  are  most  closely  connected  with  the 
christian  faith  and  practice,  lecturinff,  or  as  it  is  called 


23a  CAMPBELL'S  LECTURES. 

in  some  places,  expoundings  hath  been  first  prescribed 
by  our  church  rulers.  The  end  or  design  of  a  lecture 
therefore,  is  to  explain  the  train  of  reasoning  contained, 
or  the  series  of  events  related,  in  a  certain  portion  of 
the  sacred  text,  and  to  make  suitable  observations  from 
it,  in  regard  either  to  the  doctrines,  or  to  the  duties  of 
our  religion.  h.s  all  discourses  of  this  kind  consist  of 
two  principal  parts,  the  explication,  and  the  remarks 
or  inferences,  so  they  may  be  distributed  into  two  clas- 
ses, according  as  the  one  or  the  other  constitutes  the 
principal  object  of  the  expounder.  In  discourses  of 
the  first  class,  it  is  the  chief  design  of  the  speaker  to 
explain  the  import  of  a  portion  of  scripture,  Avhich  may 
not  be  perfectly  clear  to  christians  of  all  denominations. 
In  the  second,  it  is  his  great  scope  to  deduce  from  a 
passage,  whose  general  or  literal  meaning  is  sufficiently 
perspicuous,  useful  reflections  concerning  providence, 
the  economy  of  grace,  or  the  conduct  of  human  life. 
Were  we  nicely  to  distinguish  the  two  kinds,  I  should 
say  that  the  ultimate  end  of  the  former  is  to  teach  the 
people  to  read  the  scriptures  with  understanding,  and 
of  the  latter  to  accustom  them  to  read  them  with  re- 
flection. The  former  therefore  may  more  properly 
(according  to  the  current  import  of  the  words)  be 
termed  an  exposition^  and  the  latter  a  lecture.  And  in 
this  manner  we  shall  afterwards  distinguish  them. 
Both  are  properly  of  the  explanatory  kind,  though 
from  the  complex  nature  of  the  subject,  the  form  of 
composition  will  be  very  different  from  that  of  the  first 
class  of  sermons  mentioned  above.  Indeed  several 
English  sermons,  for  instance  those  on  the  compas- 
sionate Samaritan,  the  prodigal  son,  or  any  other  of 
our  Lord's  parables,  may    strictly  be  denominated 


CAMPBELL'S  LECTURES.  233 

lectures  in  the  sense  to  which  we  just  now  appropri- 
ated the  term.    iVnd  of  this  sort  also  are  several  of  the 
homilies  of  the  ancient  fathers.     Nay  there  are  some 
discourses,  that  go  under  the  general  appellation  of 
Sermons,  particularly  of  Bishop  Hoadley  and  Doctor 
Clarke,  that  properly  belong  to  that  class  we  distin- 
guished by  the  name  exposition,  being  no  other  than 
a  sort  of  llimiliar  commentary  on  some  of  the  most 
difficult  passages  in  the  epistolary  writings  of  the  apos- 
tle Paul.    They  diifer  from  us  in  Scotland,  only  in  the 
manner  in  which  the  explication  is  introduced  from 
the  pulpit.     We  take  the  whole  portion  of  scripture 
for  a  text,  they  conmionly  a  single  verse  in  the  end  of 
it,  by  means  of  which  all  the  other  verses  as  connect- 
ed, are  more  awkwardly  ushered  into  the  discourse  ;  for 
as  all  these  share  equally  in  the  explication,  so  in  most 
cases  the  remarks  bear  no  more  relation  to  the  text, 
than  to  any  other  sentence  in  the  context.     The  rela- 
tion is  commonly  to  the  whole  taken  together,  and  not 
to  a  part  considered  separately.     That  it  may  not  be 
necessarv  to  return  afterwards  to  the  consideration  of 
these  two  classes  of  discourses,  w^hich  I  denominate 
expositions  and  lectures,  I  shall  now  make  a  few  ob- 
servations  in  regard  to  their  composition,  and  so  dis- 
miss  this  article. 

And  first,  as  to  the  subject  to  be  chosen  care  should 
be  taken,  that  as  much  as  possible  it  may  be  ojie,  that 
is,  one  distinct  passage  of  history,  (if  taken  from  any 
of  the  historical  books  of  scripture)  one  parable,  one 
similitude,  one  chain  of  reasoning,  or  the  illustration  of 
one  point  of  doctrine  or  of  duty.  When  a  minister 
purposes  in  a  course  of  teaching  to  give  the  exposition 
of  a  whole  book  of  scripture,  it  is  of  much  greater 
30 


234  CAMPBFXL'S   LECTURES. 

moment,  and  unspeakably  more  conducive  to  the  edi- 
fication of  the  hearers,  that  in  the  distribution  of  the 
parts,  more  regard  be  had  to  the  natural  connection, 
that  may  subsist  between  the  sentiments,  than  to  the 
artificial  division  of  the  words  into  chapters  and  verses. 
For  it  is  manifest,  that  in  making  this  distribution  of 
the  sacred  books,  which  by  the  way  is  an  invention 
merely  human  and  not  very  ancient,  there  hath  often 
been  very  little  attention  given  to  the  sense.    You  will 
easily  conceive,  that  it  must  be  still  a  greater  fault  in 
expounding,  to  confine  one's  self  regularly,  as  some  do, 
to  the  same  or  nearly  the  same  number  of  verses.  No- 
thing can  tend  more  effectually  to  injure  the  sense,  and 
to  darken  (instead  of  enlightening)  the  subject.     No- 
•  thing  would  less  fall  under  the  description,  which  the 
apostle  gives  of  the  manner  of  the  workman  that  hath 
no  reason  to  be  ashamed,  "  his  rightly  dividing  the 
word  of  truth."     To  merit  this  praise,  one  must,  like 
a  skilful  anatomist,  chiefly  attend,  in  the  division,  to 
the  distinctive  characters  and  limits,  which  nature  hath 
assigned  to  the  several  parts  ;  and  not,  hke  a  carver  for 
the  table,  merely  to  the  size  and  form. 

The  second  remark  I  shall  make,  is  that  if  the  por- 
tion of  scripture  be,  as  to  the  sense,  not  so  indepen- 
dent of  the  words  immediately  preceding,  but  that 
some  attention  to  these  will  throw  light  upon  the  sacred 
lesson,  the  preacher  may  very  properly  introduce  him- 
self to  his  subject  by  pointing  out  in  few  words  the 
connection.  There  are  cases  in  which  this  is  neces- 
sary ;  there  are  in  which  we  should  say  it  were  impro- 
per ;  and  there  are  no  doubt  in  which  it  is  discretionary. 
Of  the  first  kind  are  many  passages  in  Paul's  epistles  ; 
for  though  perhaps  you  can  say  of  the  passage  with 


CAMPBELL'S  LECTURES.  255 

strict  propriety,  it  is  one,  because  it  is  only  one  topic 
that  is  treated  in  it,  or  at  least  the  argument  is  con- 
sidered in  one  particular  point  of  view,  yet  it  makes, 
as  it  were,  a  member  of  a  train  of  reasoning  which 
runs  through  several  chapters ;  and  of  this  series  it 
may  be  requisite  to  take  a  cursory  review,  in  order  to 
obtain  a  more  distinct  apprehension  of  the  import  of 
the  passage  read.  It  is  improper,  when  there  is  no 
connection  at  all  with  the  words  preceding,  as  in^the 
relation  given  tis  of  several  of  the  miracles  performed 
by  our  Lord,  which  have  no  other  connection  in  the 
history  than  that  the  one  in  fl\ct  preceded  the  other  ;  or 
it  may  be  only,  that  the  one  is  first  related,  and  the  other 
immediately  after.  The  same  may  be  said  of  several 
of  the  parables.  Some  of  these  indeed  have  a  natural 
connection  with  a  preceding  passage,  having  been  pro- 
nounced by  our  Lord  in  the  illustration  of  some  point 
which  he  had  been  just  inculcating.  In  such  cases, 
when  the  design  of  the  parable  is  sufficiently  clear  of 
itself,  to  trace  the  connection  is  not  absolutely  neces- 
sary. As  good  use  however  may  be  made  of  it,  it 
cannot  be  called  improper.  This  therefore  is  an  ex- 
ample of  those  cases  wherein  it  is  discretionary.  There 
are  several  other  instances  which  the  intelligent  hearer 
will  easily  distinguish  for  himself.  I  shall  mention  only 
one.  Were  it  the  design  of  a  preacher  to  expound  to 
a  congi'egation  the  Lord's  prayer,  as  recorded  in  the 
sixth  chapter  of  Matthew,  he  may  justly  consider  it  as 
a  matter  of  mere  choice,  whether  he  shall  take  any  no- 
tice of  the  words  preceding  or  of  the  subsequent,  be- 
cause though  his  text  be  connected  with  both,  it  is  so 
independently  intelligible,  and  so  completely  one  in 


236  CAMPBELL'S   LECTURES. 

itself,  that  he  is  under  no  necessity  to  recur  to  these 
for  the  ilkistration  of  his  subject. 

My  third  observation  shall  be,  that  his  exposition 
of  the  portion  of  scripture  read,  may  either  be,  verse 
by  verse,  paragraph  by  paragraph,  sentence  by  sen- 
tence, where  there  is  any  obscurity  or  difficulty  in  the 
verse,  sentence  or  paragraph,  that  seems  to  require  it ; 
or  it  may  be,  by  a  kind  of  paraphrase  of  the  w^hole  pas- 
sage. I  have  observed  already  that  there  are  two  kinds 
of  discourses,  the  exposition,  and  the  lecture,  into 
which  this  class  may  be  distributed;  the  former  of 
these  methods,  by  verses  or  sentences,  is  best  suited 
to  the  first,  the  latter,  by  paraphrase,  to  the  second. 
In  the  first,  there  are  supposed  some  difficulties  to  be 
removed  and  some  darkness  to  be  dispelled  :  in  order 
to  this,  more  minuteness  and  closer  attention  to  the 
several  parts  is  necessary.  In  the  second,  as  the  scope 
of  the  whole  passage  is  supposed  to  be  abundantly  per- 
spicuous, a  few  pertinent  introductory  remarks  may 
sometimes  happily  enough  supersede  the  necessity 
even  of  a  paraphrase. 

The  fourth  observation  shall  be  in  relation  to  the 
difficulties,  which,  in  the  first  species  of  lectures  men- 
tioned, the  expounder  must  endeavour  to  remove. 
And  they  are  these,  an  apparent  inconsistency  between 
the  import  of  any  verse  or  expression  and  the  princi- 
ples of  right  reason,  or  a  seeming  contradiction  to 
other  texts  of  scripture,  or  to  any  known  historical 
fact ;  in  like  manner  if  the  words  taken  literally  seem 
to  support  any  erroneous  opinion,  or  to  authorize  any 
improper  practice,  or  if  the  preacher  is  aware  that  it 
consists  with  the  knowledge  of  a  considerable  part  of 
his  audience,  that  such  uses  are  made  of  the  words  by 


CAMPBFXL'S   LECTURES.  237 

some  sect  or  party  still  subsisting  amongst  us.  I  men- 
tion these  things  with  the  greater  caution,  because  if 
the  difficulties  are  not  obvious  of  themselves,  or  arc 
such  as  can  be  reasonably  thought  to  have  come  to  the 
knowledge  of  very  few,  if  any,  in  the  auditory,  it  is 
much  better  they  remain  unnoticed  by  the  speaker, 
lest  he  should  be  imagined  to  have  more  the  talent  of 
suggesting  scruples  and  raising  difficulties  than  of  re- 
moving them.  And  this  will  especially  hold,  in  regard 
to  what  hath  at  any  time  been  pleaded  in  favour  of  the 
errors  of  ancient  or  distant  sects,  of  which  the  congrega- 
tion knows  little  or  nothing,  and  by  whose  arts  they  can 
be  in  no  hazard  of  being  seduced.  If  the  subject  were, 
for  example,  the  parable  of  the  supper,  in  the  14th 
chapter  of  Luke,  it  would  be  very  pertinent  to  show 
that  the  expression  "  Compel  them  to  come  in,"  which 
occurs  in  that  passage,  doth  not  authorize  persecution 
or  force  in  matters  of  religion ;  because  it  is  notorious, 
that  this  absurd  use  hath  been  and  still  is  made  of  the 
words.  But  if  the  portion  of  scripture  to  be  explained 
were  the  first  chapter  of  the  gospel  by  John,  to  what 
christian  congregation  would  it  answer  any  valuable 
purpose,  to  make  them  acquainted  with  the  ravings  of 
the  Gnostics  and  their  wild  extravagancies  about  the 
Eons  ? 

I  shall  add,  that  particular  care  ought  to  be  taken  in 
expounding  the  scriptures  to  the  people,  not  to  appear 
over-learned  and  over-critical  in  one's  explications. 
There  is  no  occasion  to  obtrude  on  an  audience,  as 
some  do,  all  the  jarring  interpretations  given  by  dif- 
ferent commentators,  of  which  it  is  much  better  that 
the  people  should  remain  ignorant,  than  that  they 
should  be  apprized.     For  this  knowledge  can  sen'C 


SK  CAMPBELL'S  LECTURES. 

no  other  puq^osc,  than  to  distract  their  thoughts  and 
perplex  their  judgment.  Before  you  begin  to  build, 
it  is  necessary  to  remove  such  impediments,  as  lie  di- 
rectly in  your  way ;  but  you  could  not  account  him 
other  than  a  very  foolish  builder,  who  should  first  col- 
lect a  deal  of  rubbish,  which  was  not  in  his  way,  and 
consequently  could  not  have  obstructed  his  work,  that 
he  might  have  the  pleasure  and  merit  of  removing  it. 
And  do  the  fantastic,  absurd  arid  contradictory  glosses 
of  commentators  deserve  a  better  name  than  rubbish? 
No,  surely.  But  if  such  absurd  glosses  are  unknown 
to  your  congregation,  they  are  rubbish  which  lies  not  in 
your  way.  No  interpretation  therefore  or  gloss  should 
ever  be  mentioned  in  order  to  be  refuted,  unless  it  be 
such  as  the  words  themselves  on  a  superficial  view, 
might  seem  to  countenance,  or  such  as  is  generally 
known  to  the  people  to  be  put  upon  them  by  some 
interpreters,  or  sects  of  christians.  Where  a  false  gloss 
cannot  be  reasonably  supposed  to  be  either  known  or 
thought  of  by  the  audience,  it  is  in  the  preacher  worse, 
than  being  idly  ostentatious  of  his  learning,  to  intro- 
duce such  erroneous  gloss  or  comment.  And  as  to  an 
excess  of  criticism  in  this  exercise,  it  ought  also  doubt- 
less carefully  to  be  avoided.  We  must  always  remem- 
ber the  difference  between  a  church  and  a  college.  In 
most  christian  congregations  there  are  very  few,  if  any, 
linguists.  I  do  not  say  that  in  our  lectures  we  ought 
never  to  mention  the  original  or  recur  to  it.  Justice 
to  the  passage  we  explain  may  sometimes  require  it. 
Nor  is  it  necessary,  that  our  translators  should  be 
deemed  infallible  even  by  the  multitude.  It  is  enough, 
tliat  we  consider  as  the  pure  dictates  of  the  Spirit  those 
intimations,  with  which  the  prophets  and  apostles  were 


'  CAMPBFXL'S  LECTURES.  239 

inspired.  But  then,  oa  the  other  hand,  it  is  neither 
modest  nor  prudent  in  the  preacher,  especially  if  a 
young  man,  to  be  at  every  turn  censuring  the  transla- 
tors, and  pretending  to  mend  their  version.  It  is  not 
modest,  as  they,  over  whom  the  corrector  assumes  a 
superiority,  are  allowed  on  all  hands  to  have  been  men 
of  eminent  talents  and  erudition.  And  it  is  not  pru- 
dent, as  this  practice  never  fails  to  produce  in  the 
minds  of  the  people  a  want  of  confidence  in  their 
Bible,  which  tends  greatly  to  lessen  its  authority. 
Therefore,  though  I  am  by  no  means  for  ascribing 
infallibility  to  any  human  expositors,  propriety  re- 
quires, that  we  should  neither  too  often,  nor  too 
abruptly  tax  with  blundering,  before  such  a  promiscu- 
ous audience  as  our  congregations  commonly  are,  men 
of  so  respectable  memory.  Manly  freedom  of  inquiry, 
becoming  a  protestant,  becoming  a  Briton,  tempered 
with  that  decent  reserve  which  suits  the  humble  chris- 
tian, will  guard  the  judicious  against  both  extremes, 
an  overweaning  conceit  of  his  own  abilities,  and  an 
implicit  faith  in  those  of  others.  And  indeed  in  regard 
to  every  thing,  which  may  be  introduced  either  in  the 
way  of  criticism  or  comment,  it  ought  ever  to  be  re- 
membered, that  it  is  not  enough,  that  such  an  obser- 
vation is  just,  that  such  an  interpretation  hath  actually 
been  given,  or  that  such  an  opinion  hath  been  main- 
tained; the  previous  inquiry,  which  the  preacher  ought 
to  make  by  himself  is,  whether  it  be  of  any  consequence 
to  the  people  to  be  informed  of  the  observation,  com- 
ment or  opinion.  This  inquiry  impartially  made  will 
prove  a  check  against  the  immoderate  indulgence  of 
what  is  perhaps  the  natural  bent  of  his  own  genius, 
whether  it  be  to  critical  or  controversial  disquisition. 


240  CAMPBELL'S  LECTURES. 

and  which  it  is  not  always  easy  for  youth,  commonly 
impetuous  and  opinionative,  duly  to  restrain.  If  on 
other  occasions,  more  especially  on  this,  the  apostolical 
admonition  ought  to  be  sacredly  observed,  that  "  no- 
thing proceed  out  of  the  speaker's  mouth,  but  that 
which  is  good  to  the  use  of  edifying,  tliat  it  may 
minister  grace  to  the  hearers."  But  for  our  direction 
in  this  kind  of  discernment,  no  precepts,  it  must  be 
acknowledged,  \vill  suffice.  A  fund  of  good  sense  is 
absolutely  necessary,  enlightened  by  a  knowledge  of 
mankind.  In  this,  as  in  every  other  kind  of  composi- 
tion.  the  maxim  of  the  poet  invariably  holds, 

Scvibendl  recte  sapere  est  principlum  et  fons. 

I  shall  just  add  the  fifth  and  last  observation  in  re- 
lation  to  the  remarks  or  inferences.  These,  as  was 
hinted  already  in  the  exposition,  whose  chief  aim  is  to 
throw  light  on  the  sacred  text  and  remove  the  diffi- 
culties, are  to  be  considered  as  only  a  subordinate 
part  of  the  discourse ;  in  the  lecture,  they  are  to  be 
considered  as  the  principal.  In  the  former  therefore 
they  do  not  require  to  be  so  fully  treated,  as  in  the 
latter..  It  is  enough,  that  the  remarks  are  just  in 
themselves,  pertinent  in  regard  to  the  subject  of  dis- 
course, and  exprest  with  sufficient  perspicuity  and 
energy.  But  in  the  lecture,  properly  so  called,  where 
the  observations  are  the  primary  object  of  the  speaker, 
and  that  for  which  the  passage  of  scripture  was  chosen 
as  a  text,  it  is  not  enough  that  they  be  just,  pertinent 
and  perspicuous,  they  require  besides,  to  be  more  co- 
piously treated,  and  such  of  them  as  are  of  a  practical 
nature  to  be  more  warmly  enforced.  Nay,  they  admit 
all  that  variety  in  respect  of  illustration,  proof,  and 


CAMPBKLLVS   I.F.CTURES,  241 

recommendation,  which  are  to  be  found  in  discourses 
explanatory,  controversial  or  persuasive.  Only  for  the 
sake  of  unity,  it  may  be  proper  to  add,  that  all  the  re- 
marks compared  among  themselves  vshould  be  conge- 
nial, and  tend  to  illustrate  one  another,  that  is,  all 
doctrinal,  or  all  practical ;  and  u  hcther  the  one,  or  the 
other,  that  they  be  points  nearly  and  mutually  related, 
that  thus  the  discourse  may,  if  I  may  so  express  my- 
self, be  of  one  colour  and  tenour  throughout.  Quick 
transitioris  from  the  waruith  of  the  pathos,  to  the  cold- 
ness of  criticism,  from  the  moral  and  persuasive  to  the 
abstract  and  argumentative,  or  inversely,  from  the 
critical  to  the  pathetic,  and  from  the  abstract  to  the 
persuasive,  are  neither  natural  nor  easy.  Now  the 
transitions  here,  if  there  be  any,  must  be  quick,  even 
imm.ediate,  since  they  result  from  the  different  natures 
of  the  remarks  that  immediately  succeed  one  another. 
In  the  first  kind,  which  we  distinguished  by  the  name 
exposition,  there  is  no  occasion  for  so  much  delicacy 
in  regard  to  the  inferences  deduced ;  because  in  it, 
they  being  only  of  a  secondary  nature  in  respect  to  the 
scope  of  the  performance,  particular  discussions  would 
neither  be  proper  nor  expected.  All  that  is  requisite 
is  that  they  be  true,  fairly  deduced  and  properly  ex- 
pressed. Now  thus  much,  \\'hatever  be  the  nature  of 
the  truths  remarked,  can  make  no  alteration  in  the 
character  of  the  performance.  In  this  species,  the 
observations  are  properly  no  more  than  inferences, 
whose  evidence,  illustration,  or  enforcement  should 
always  be  found  in  the  exposition  that  preceded  them; 
whereas  in  the  lecture  pro^x^rly  so  called,  though  the 
connection  of  the  remarks  with  the  portion  of  scripture 
31 


242  CAMPBELL'S  LECTURES. 

previously  and  briefly  explained,  ought  to  be  very 
clear,  they  are  introduced  with  the  express  view  of 
being  supported,  illustrated  or  enforced  in  the  body  of 
the  discourse,  to  which  the  explication  of  the  text 
serves  only  as  an  introduction.  So  much  shall  serve 
for  what  we  call  expositions  or  lectures,  I  shall  next 
proceed  to  the  difterent  sorts  of  sermons  above  defined. 


LECTURE   VII 


Of  Explanatory  Sermons The  choice  of  a  Subject  and  of  Texts. 

In  my  last  prelection  on  the  subject  of  pulpit  elo- 
quence, after  enumerating  the  different  sorts  of  dis- 
courses, from  the  consideration  of  the  faculty  addressed, 
I  entered  particularly  into  the  examination  of  those, 
which  with  us  are  commonly  called  lectures,  and  which 
we  divided  into  two  sorts,  one,  whose  principal  end  was 
to  remove  difficulties  in  a  passage  not  perfectly  clear ; 
the  other,  whose  aim  was  to  form  and  enforce  useful 
observations  from  a  passage  naturally  fitted  to  give 
scope  for  reflection.  The  first  we  called  exposition, 
the  second  lecture.  I  now  return  to  the  consideration 
of  those  discourses,  which  come  under  the  general  de- 
nomination of  sermons,  and  which  were  distributed 
into  five  orders,  the  explanatory,  the  controversial,  the 
commendatory,  the  pathetic  and  the  persuasive.  The 
first  and  the  simplest  is  the  explanatory,  which  may  be 
defined  a  sermon  addressed  to  the  understanding  of 
the  hearers,  and  of  which  the  direct  view  is  to  explain 
some  doctrine  of  our  religion,  or  the  nature  and  extent 
of  some  duty.  In  this  species  of  discourses,  the 
preacher's  antagonist  (if  I  may  so  express  myself)  is 
ignorance,  which  it  is  his  business  to  dispel. 


244  CAMPBELL'S  LECTURES. 

The  first  thing,  that  falls  under  consideration,  is  the 
choice  of  a  subject.  And  in  this,  care  ought  to  be 
t  ken,  that  whether  it  be  more  or  less  extensive,  it  may 
be  stricdy  and  properly  one^  that  it  may  neither  be  im- 
perfect, and  consequently  afford  the  audience  but  an  in- 
distinct apprehension  of  the  matter  discussed,  whether 
it  be  the  explication  of  a  tenet,  or  of  a  precept  of  Chris- 
tianity ;  nor  redundant,  by  being  conjoined  with  other 
points  or  topics,  which  however  useful  in  themselves, 
are  neither  immediately  connected  with,  nor  necessary 
to  the  elucidation  of  what  is  properly  the  subject.  The 
rule  of  the  poet, 

Sit  quod  vis  simplex  duntaxat  et  unum, 

will  be  found  a  good  rule,  not  only  in  epic  and  dra- 
matic poetry,  but  in  evey  kind  of  composition  without 
exception.  The  reason  is,  it  is  founded  in  nature,  and 
what  is  adapted  to  the  faculties  of  a  being  such  as  man. 
When  things  are  brought  together  into  a  discourse, 
between  which  there  is  no  immediate  connection,  that 
which  happens  to  be  last  said  goes  far  to  obliterate  out 
of  the  minds  of  the  hearers  all  that  M^ent  before.  There 
being  no  natural  and  manifest  relation  between  the 
things  themselves,  and  no  dependance  that  the  one  has 
on  the  other,  the  last  mentioned  thought  or  topic  doth 
as  it  were  exclude  its  predecessor,  by  entirely  occupy- 
ing its  place.  Whereas  in  clearing  up  the  several  parts 
of  one  entire  subject,  whatever  it  be,  the  explication 
of  every  other  branch  or  member,  as  you  advance, 
necessarily  tends,  by  the  laws  of  association  in  our 
ideas,  to  recal  to  our  reflections  the  account  given  of 
those  that  preceded,  w^ith  which  its  several  parts  are 
naturally  and  intimately  connected.  That  we  may  form 


CAMPBELL'S  LECTURES.  2i5 

some  idea  of  the  influence  of  connection,  simplicity  and 
uiiiiy  upon  the  memory,  do  but  consider  the  eflcct  in 
point  of  remembrance,  for  it  is  of  this  only  I  am  now 
speaking,  that  would  be  produced  upon  an  audience 
by  one  of  our  Lord's  parables,  for  example,  or  by  a 
distinct  passage  of  his  history,  or  of  that  of  the  apos- 
tles, or  by  any  one  speech  of  Peter  or  Paul  recorded 
in  the  Acts,  and  compare  with  it  the  effect  that  will 
be  produced  by  reading  an  equal  portion  of  the  book' 
of  Proverbs,  or  of  the  119di  psalm,  in  neither  of  which 
was  there  any  connection  of  sentiments  proposed,  the 
greater  part  of  the  first  being  intended  merely  as  a  col- 
lection of  wise  observations,  but  independent  one  of 
another,  on  the  conduct  of  life  ;  and  the  other  as  a  col- 
lection of  pious  ejaculations,  arranged,  not  by  affinity 
in  the  sentiments,  but  by  the  letters  in  the  Hebrew 
alphabet  with  wliich  the  several  sentences  begin.  But 
what  is  necessary  to  constitute  this  unity  of  subject 
and  design,  we  shall  have  occasion  more  particularly  to 
consider  afterwards. 

A  subject  being  chosen,  the  next  thing  to  be  sought 
is  the  text.  This  seems  calculated  to  answer  a  double 
purpose.  In  the  first  place,  it  serves  as  a  motto  to  the 
discourse,  notifying  to  the  congregation  the  aim  and 
subject  of  the  preacher  ;  secondly,  being  taken  from 
sacred  writ,  it  adds  a  certain  dignity  and  importance 
to  the  subject,  shewing  that  it  hath  a  foundation  in 
scripture,  the  only  standard  of  our  religion.  It  may 
not  be  amiss  here  to  examine  a  little,  some  objections, 
that  have  been  thrown  out  by  a  celebrated  writer  of  the 
present  century,  in  his  Age  of  Lewis  the  14th,  against 
this  method  so  universally  practised  by  preachers  of 
introducing  their  subject  to  the  hearers  by  a  text. 


246  CAMPBELL'S  LECTURES. 

'^  Perhaps,"  says  he,  "  it  were  to  be  wished  that  in 
banishing  from  the  pulpit  the  bad  taste  which  disho- 
noured it,  this  custom  of  preaching  on  a  text  had  also 
been  banished.  In  fact,  to  speak  long  on  a  quotation 
of  a  line  or  two,  to  labour  in  regulating  one's  whole 
discourse  by  that  line,  such  a  toil  appears  an  amuse- 
ment scarcely  becoming  the  dignity  of  the  ministr}^ 
The  text  proves  a  sort  of  device,  or  rather  riddle, 
which  the  discourse  unravels.  The  Greeks  and  the 
Romans  never  knew  this  usage.  It  was  in  the  decline 
of  letters  that  it  began,  and  time  hath  consecrated  it." 
The  author  must  here  doubtless  be  understood  to 
mean  by  Greeks  and  Romans,  those  nations  whilst  in 
a  state  of  paganism,  for  that  this  practice  was  current 
among  the  Greek  and  the  Latin  flithers  of  the  church 
appears  manifestly  from  such  of  their  works  as  are  yet 
extant.  And  indeed  to  acquaint  us  gravely,  and  urge 
it  as  an  argument,  that  the  pagan  priests  never  preach- 
ed upon  a  text,  must  appear  extraordinary  to  one  who 
attends  to  this  small  circumstance,  that  they  never 
preached  at  all,  that  there  was  nothing  in  all  their  va- 
rious modes  of  superstition,  which  was  analogous  to 
A\  hat  is  called  preaching  among  christians.  And  even 
if  there  had  been  any  thing  among  them  that  bore  an 
analogy  to  preaching,  their  example  could  not  have 
had  the  least  authority  with  us  in  this  particular,  as  it 
is  notorious  they  had  no  acknowledged  inllillible  or 
established  standard  of  doctrine  corresponding  to  our 
Bible,  whence  their  texts  could  have  been  drawn.  But 
if  our  author  alludes  in  this,  not  to  the  customs  of  the 
heathen  priests,  but  to  those  of  the  demagogues  and 
pleaders,  the  cases  are  so  exceedingly  dissimilar,  that 
hardly  can  any  comparison  with  propriety  be  made  be- 


CAMPBELL'S  LECTURES.  247 

tween  them,  or  any  inference  drawn,  from  the  usage 
of  the  one  to  what  is  proper  in  the  other.  If  indeed 
we  make  the  proper  allowances  for  the  disparity  in  the 
cases,  the  example  of  the  ancient  orators  will  be  found 
rather  to  favour,  than  to  discountenance  the  practice ; 
because  though  they  had  nothing  which  could  in  strict 
propriety  be  called  a  text,  they  had  in  effect  a  subject 
propounded,  to  which  they  were  bound  in  speaking  to 
confine  themselves.  Thus  in  judiciary  or  forensic 
harangues,  the  summons  or  indictment  was  to  all  in- 
tents a  text,  and  in  the  deliberative  orations  pronounc- 
ed in  the  senate  house  or  in  the  assembly  of  the  people, 
the  overture  or  motion  which  gave  rise  to  the  debate 
answered  precisely  the  same  purpose.  At  least  one  of 
the  designs  above  mentioned,  which  the  text  with  us 
is  calculated  to  answer,  namely,  a  notification  to  the 
hearers,  and  a  remembrancer  as  to  the  subject  of  dis- 
course, was  fully  accomplished,  and  as  to  the  other 
end,  the  difference  in  the  nature  of  the  thing  supersed- 
ed the  use  of  it.  The  only  species  of  discourses  with 
them,  in  which  there  was  nothing  that  bore  the,  least 
analogy  to  this  so  universal  usage  among  christian 
teachers,  was  the  demonstrative,  or  their  eulogiums  on 
the  dead.  And  here  doubtless  the  notoriety  of  the 
occasion  and  purpose  of  their  meeting,  which  was  com- 
monly at  funeral  solemnities,  rendered  any  verbal  inti- 
mation of  the  subject  less  necessary,  than  in  the  two 
others  already  taken  notice  of.  It  may  indeed  be 
urged  in  answer  to  what  hath  been  said,  that  the 
preacher  himself  may  intimate  his  subject  in  as  expli- 
cit terms  as  he  pleases  before  he  begin.  But  to  this  I 
would  reply,  that  a  bare  intimation  is  not  enough  in  a 
matter  of  so  great  consequence,  that  the  effect  of  the 


248  CAMPBELL'S   LECTUflES. 

whole  discourse  in  a  great  measure  depends  upon  the 
attention  given  to  it.  Nothing  can  serve  better  to  fix 
their  attention  than  this  solemn  manner  of  ushering  in 
the  discourse,  by  reading  a  passage  of  sacred  writ,  in 
which  every  person,  at  least  in  protestant  congrega- 
tions, may  satisfy  himself  by  recurring  to  the  passage 
mentioned  in  his  own  Bible  ;  at  the  same  time  nothing 
can  serve  better  as  a  monitor  of  the  speaker's  view,  if 
the  text  hath  been  judiciously  chosen,  and  the  sermon 
be  apposite,  since  the  people,  if  they  please,  may  have 
it  constantly  in  their  eye.  I  acknowledge  at  the  same 
time  that  the  use  of  a  text,  as  either  a  device  or  an 
enigma,  is  justly  reprehensible,  and  that  the  conceited 
choice  that  hath  been  made  of  passages  of  holy  writ 
for  this  purpose,  and  the  strange  manner  wherein  such 
passages  have  been  treated  in  the  sermon,  as  when  the 
words  and  phrases  are  more  properly  discoursed  on 
than  the  sentiment,  have  given  ample  scope  for  this 
censure.  Only  it  ought  to  be  remembered,  that  the 
censure  strikes  solely  against  the  abuse  of  this  method 
of  notifying,  and  not  against  the  use  of  it. 

It  may  not  be  amiss  here  to  inquire  a  little  by  the 
way  into  the  origin  of  this  practice.  That  there  is  no 
trace  of  it  in  the  ordinary  discourses  of  our  Lord  and 
his  apostles  is  freely  owned.  They  spoke  by  imme- 
diate inspiration.  They  gave,  by  the  miracles  they 
wrought,  the  most  authentic  evidences  of  the  authority, 
with  which  they  were  endowed.  It  did  not  suit  the 
dignity  of  their  mission,  or  of  the  spirit  by  which  they 
spoke,  to  have  recourse  to  any  passage  as  giving  a 
further  sanction  to  their  words,  or  as  setting  bounds  to 
what  they  should  declare.  Besides,  they  claimed  to 
be  the  heralds  of  a  new  revelation  from  heaven,  which 


CAMPBELL'S    LECTURES.  24& 

though  founded  on  the  old,  superadded  a  great  deal  to 
it.  After  their  time,  the  doctrine,  they  taught,  having 
been  committed  to  writing  in  the  histories  of  our  Lord 
and  his  apostles,  and  in  the  epistles  occasionally  writ- 
ten by  some  of  the  latter,  the  teachers  who  succeeded 
them  did  not  pretend  to  any  new  revelation,  but  to  de- 
liver faithfully  that,  and  only  that,  which  they  had  re- 
ceived from  their  inspired  predecessors.  It  became  ac- 
cordingly an  important  part  of  their  public  ministry  and 
service,  to  read  certain  portions  from  the  writings  now 
styled  canonical,  as  being  the  great  rule  of  faith  and  prac- 
tice left  them  by  these  founders  of  the  christian  church. 
The  usage  they  are  said  to  have  borrowed  from  the 
Jew^s,  who  since  their  return  from  the  Babylonish  cap- 
tivity duly  read  in  their  synagogues  every  sabbath 
portions  of  the  law  and  of  the  prophets.  But  indeed 
the  reason  of  the  thing  so  strongly  indicates  the  pro- 
priety of  the  practice,  that  there  is  no  need  of  recurring 
to  Jewish  example  for  its  origin.  When  there  was  any 
difficulty  in  the  passage  of  scripture  read,  this  gave  a 
natural  occasion  to  the  minister,  who  was  the  teacher 
of  the  congregation  in  matters  of  religion,  to  endeavour 
to  remove  it ;  and  even  where  there  was  no  difficulty, 
the  words  would  often  furnish  a  handle  for  seasonable 
exhortations  and  admonitions.  Occasions  of  exhort- 
ing the  people  in  this  way  were  sometimes  taken  from 
the  weekly  lessons  in  the  law  or  in  the  prophets  in  the 
Jewish  synagogues,  as  appears  occasionally  both  from 
our  Lord's  history  and  that  of  the  apostles.  (See  for 
this  Luke  iv.  16,  &c.  Acts  xiii.  14,  &c.)  According- 
ly it  appears  that  the  earliest  discourses  from  the  pul- 
pit were  very  much  of  the  nature  of  our  expositions 
and  lectures,  and  that  the  subject  was  not  at  first  arbi- 
32 


250  CAMPBELL'S   LECTURES. 

trarily  chosen  by  the  speaker,  but  such  as  came  in 
course  of  reading  the  scriptures.  It  will  easily  be  con- 
ceived how  in  process  of  time  the  pastors  did  not 
always  think  it  necessary  to  confine  themselves  to  the 
portion  of  reading  appointed  for  the  day,  especially,  as 
there  could  not  fail  to  arise  occasions  of  addressing  the 
people  either  for  warning,  consolation  or  admonition 
in  any  particular  emergency,  to  which  other  passages 
of  sacred  writ  would  be  more  directly  adapted.  It 
may  also  be  supposed,  that  sometimes  in  their  discour- 
ses they  would  be  so  much  engrossed  by  one  principal 
point  they  then  wished  to  inculcate,  as  w^ould  make 
them  narrow  the  size  of  their  compositions,  and  limit 
themselves  in  using  no  more  from  the  sacred  page> 
than  was  entirely  apposite  to  their  subject.  A  defer- 
ence however  to  antiquity,  a  veneration  for  the  scrip- 
tures, an  avowal  that  the  writings  of  the  prophets  and 
apostles,  were  the  only  source  of  all  their  doctrine,  and 
a  desire  of  supplying  the  people  with  what  might  serve 
as  a  remembrancer  of  the  subject  of  discourse,  would 
conspire  to  preserve  a  custom,  which,  though  not  abso- 
lutely necessary,  must  be  allowed  at  least  to  be  both 
decent  and  convenient.  So  much  for  the  origin  and 
jiistory  of  this  usage  in  christian  congregations.  A 
usage  which  in  my  opinion  ought  to  be  the  more 
sacredly  preserved,  as  it  may  be  justly  considered  as 
an  ancient  and  universal  though  implicit  testimony, 
that  no  doctrine  whatever  deserves  to  be  considered  as 
a  principle  of  Christianity,  which  hath  not  its  founda- 
tion in  holy  writ.  After  this  short  digression,  I  shall 
now  inquire  what  things  they  are,  which  particularly 
demand  our  attention  in  the  choice  of  a  text.  And  on 
this  topic  I  shall  speak  the  more  largely,  as  what  is  to 


CAMPBELL'S  LECTURES.  251 

be  offered  on  it  will  not  regard  the  explanatory  dis- 
courses only,  but  all  the  different  sorts  of  sermons 
above  defined. 

And  first,  doubtless  the  passage  chosen  for  this  pur- 
pose ought  to  be  plain  and  perspicuous.  Without  this 
quality  of  perspicuity,  neither  of  the  ends  of  introduc- 
ing in  this  manner  the  subject  can  be  answered  by  it. 
If  obscure,  and  hardly  at  first  hearing  intelligible,  it 
cannot  be  called  a  notification  of  the  subject ;  as  little 
can  it  give  the  sanction  of  holy  v^^rit  to  a  subject  which 
it  doth  not  notify.  One  may  err  against  this  rule  in 
more  ways  than  one.  First,  the  passage  may  in  itself 
be  obscure,  and  such  as  no  person  on  a  single  reading, 
not  to  say  the  illiterate,  can  be  supposed  to  divine  the 
sense  of.  Such  is  a  passage  from  Isaiah  (xxi.  11,  12) 
on  which  I  once  heard  a  sennon.  **  He  calleth  to  me 
out  of  Seir,  Watchman,  what  of  the  night  ?  Watchman, 
what  of  the  night  ?  The  watchman  said,  the  morning 
Cometh  and  also  the  night :  if  ye  will  inquire,  inquire 
ye  ;  return,  come."  Who  could  pretend  to  say  from 
such  a  text  what  the  subject  of  discourse  were  ?  But 
there  are  some  people  of  that  strange  turn  of  mind, 
that  obscurity  itself  is  as  strong  a  recommendation  to 
them,  as  perspicuity  would  be  to  others.  Not  that 
they  are  influenced  in  this  by  the  sentiment  of  the 
poet, 

Non  fumum  ex  fulgore,  sed  ex  fumo  dare  lucem  ; 

for  commonly  there  is  to  the  full  as  little  light  in  the 
performance,  as  is  discernible  to  an  ordinary  under- 
standing in  the  text,  the  only  circumstance  perhaps  in 
which  the  choice  can  be  said  to  be  apposite.  The  real 
motive  of  such  almost  invariably  is,  to  excite  in  the 
ignorant  multitude  an  admiration  of  their  profound 


252  CAMPBELL'S  LECTURES. 

learning  and  most  amazing  penetration,  who  can  dis- 
co^•er  wonders,  where  other  people  can  perceive  no- 
thing at  all.  Nor  do  they  in  this  particular  lose  their 
aim.  But  this  is  one  of  the  many  little  arts  of  attract- 
ing the  veneration  of  the  populace,  which  is  totally  un- 
worthy, I  say  not  of  the  christian  pastor,  but  of  every 
ingenuous  mind. 

But  further,  a  passage  of  scripture  considered  in 
itself,  and  its  connection,  may  be  perfectly  perspicu- 
ous, and  yet,  as  a  text,  may  be  extremely  dark,  be- 
cause nothing  that  can  be  called  a  subject  of  discourse 
is  suggested  by  it.  Thus  these  words,  "  A  bell  and 
a  pomegranate,  and  a  bell  and  a  pomegranate,"  (Exod. 
xxxix.  26)  are  sufficiently  intelligible  in  scripture,  as 
expressing  certain  ornaments,  with  which  alternately 
the  border  of  the  pontifical  ephod  was  to  be  decorated, 
but  there  is  not  one  of  a  thousand  who  would  conjec- 
ture what  the  design  of  the  preacher  were,  who  should 
read  these  words  to  his  congregation  for  a  text.  I 
have  heard  of  a  declaimer,  one  of  those  (and  there  are 
several  such)  that  will  rather  take  the  most  inconve- 
nient road  in  the  world,  than  keep  the  beaten  path, 
who  chose  the  words  above  quoted,  as  the  ground  of 
a  discourse  on  this  topic,  that  faith  and  holiness  in  the 
christian  life  do  ever  accompany  each  other.  It  would 
not  be  easy  to  conceive  a  more  extravagant  flight. 
But  where,  you  say,  is  the  connection  in  the  subject  ? 
It  requires  but  a  small  share  of  fimcy,  to  make  out  a 
figurative  connection  any  where.  Faidi  cometh  by 
hearing.  And  could  one  desire  a  better  reason  for 
making  the  bell,  which  is  sonorous,  an  emblem  of 
faith  ?  Holiness  is  fruitful  in  good  works.  How  can 
it  then  be  better  represented  than  by  a  pomegranate 


CAMPBELL'S  LECTURES.  253 

which  is  a  very  pleasant  fruit  ?  I  am  not  fond  of  con- 
ceits in  any  serious  matter ;  they  have  something  so 
trivial  and  playful  in  them  ;  but  if  they  are  any  where 
specially  unsuitable,  it  is  in  the  pulpit.  I  remember 
to  have  seen  announced  in  the  news-papers  the  text  of 
an  anniversary  sermon,  the  nature  of  the  occasion  I  do 
not  know.  The  text  was  (Jud.  iv.  20)  "  Thou  shalt 
say  no."  Here  nothing  can  be  clearer  than  the  ex- 
pression or  verse,  as  indeed  the  whole  passage  is  to 
which  it  belongs  ;  yet  nothing  can  be  darker,  than  the 
text,  as  it  is  impossible  to  say  with  truth  that  it  sug- 
gests any  subject  of  discourse  whatever.  I  will  add 
further,  that  though  the  text,  when  interpreted  agreea- 
bly to  the  meaning  of  the  writer,  may  be  said  to  sug- 
gest the  subject  (which  cannot  be  said  of  any  of  those 
above  quoted)  yet  when  it  is  so  figuratively  expressed, 
as  that  the  import  of  it  is  not  sufficiently  obvious  to  the 
bulk  of  a  congregation,  some  more  explicit  proposition 
ought  to  be  preferred.  This  observation  is  not  to  be 
understood  as  extending  to  those  figures  which  are  so 
current  in  scripture,  and  now  so  generally  understood 
by  christians  of  all  denominations,  that  they  cannot  be 
said  to  hurt  the  plainness  of  the  passage  in  the  least. 
Of  this  kind  are  the  putting  of  a  part  of  religion,  as  the 
love  of  God,  or  the  fear  of  God,  for  the  whole,  ascrib- 
ing passions  and  bodily  members  to  the  Deity,  personi- 
fying wisdom  and  the  like,  or  those  ordinary  meta- 
phors whereby  a  religious  life  is  represented  by  a  race, 
a  journey,  or  a  fight.  These  cannot  be  said  to  give 
the  least  obstruction  in  reading,  to  those  who  are  but 
a  very  little  acquainted  with  their  Bible.  In  like  man- 
ner in  the  choice  of  a  text,  I  should  think  it  proper  to 
avoid  passages  in  which  there  is  an  apparent  ambiguity. 


254  CAMPBFXL'S   LECTURES. 

For  though  the  context  should  sufficiently  determme 
the  sense,  yet  if  the  words  taken  separately  are  ambi- 
guous, they  do  not  distinctly  answer  the  purpose  of  a 
notification  of  the  speaker's  aim.  So  much  shall  serve 
for  the  first  article,  perspicuity. 

The  next  point  to  be  attended  to  is  that  they  be  per- 
tinent. It  were  better  not  to  have  a  text,  than  one 
that  would  mislead  the  hearers  as  to  the  subject  of  dis- 
course, and  such  would  be  the  case,  if  the  text  pointed 
one  way  and  the  sermon  another.  And  here  I  cannot 
help  observing  the  fantastical  choice,  that  hath  been 
made  by  some  English  preachers,  who  have  purpose- 
ly chosen  such  passages  as  seemingly  contradict  what 
they  propose  as  the  scope  of  their  sermon.  Two  very 
eminent  men  in  that  church,  Doctor  Clarke  and  Bishop 
Hoadly,  in  their  controversial  or  argumentative  dis- 
courses frequently  adopt  this  method.  The  latter,  for 
example,  to  a  sermon  whose  chief  design  is  to  show 
the  absurdity  of  the  opinion  that  all  hope  of  pardon  is 
cut  off  in  the  gospel  from  christians,  who  have  been 
wilful  sinners,  hath  chosen  for  his  text  Heb.  x.  26, 
27.  "  If  we  sin  wilfully,  after  we  have  received  the 
knowledge  of  the  truth,  there  remaineth  no  more  sacri- 
fice for  sin  :  but  a  certain  fearful  looking  for  of  judg- 
ment, and  fiery  indignation  which  shall  devour  the 
adversaries."  And  to  another  which  he  hath  titled, 
the  Mistake  of  relying  on  Faith  considered,  he  hath 
prefixed  in  the  same  way,  Eph.  ii.  8,  "By  grace  are 
ye  saved  through  faith."  I  do  not  here  enter  into  the 
consideration  of  the  justness  of  his  doctrine,  but  the 
preposterousness  of  his  choice.  I  know  his  reason  was, 
thus  to  take  an  occasion  of  explaining  a  passage,  that 
had  been  much  emplo}  ed  on  the  opposite  side  of  the 


CAMPBELL'S  LECTURES.  255 

controversy,  in  such  a  way  as  to  show  that  though  it 
might  apparently,  it  did  not  really  (when  properly 
understood)  contradict  his  design.  But  this  plea,  un- 
less when  such  explication  is  made  the  sole  end  of  the 
discourse,  in  which  case  it  falls  under  that  species  of 
lecture  called  exposition,  whereof  we  have  given  some 
account  already,  otherwise,  I  say  this  plea  doth  by  no 
means  vindicate  a  choice  subversive  of  all  the  purposes 
which  a  text  is  intended  to  answer.  It  is  the  less  vin- 
dicable  as  it  is  perfectly  unnecessary.  The  explication 
of  a  passage  apparently  opposing  the  doctrine  main- 
tained  in  the  discourse,  it  would  be  much  more  perti- 
nent to  introduce  and  obviate  in  answering  the  objec- 
tions and  arguments  of  the  antagonists.  There  appears 
in  both  these  authors,  and  in  others  misled  by  their 
example,  a  want  of  taste  in  this  particular,  however 
great  their  talents  in  other  respects  may  have  been. 

The  third  quality  in  a  proper  text  is  that  it  be  full, 
that  is,  that  it  be  expressive  not  of  a  part,  but  of  the 
whole  scope  of  the  discourse  ;  otherwise  it  imperfectly 
answers  both  the  ends  above  mentioned  :  and  we  may 
say  with  justice,  that  part  of  the  sermon  is  entirely 
without  a  text. 

The  fourth  and  last  quality  is  that  it  be  simple,  no- 
wise redundant,  or  expressive  of  more  than  the  single 
scope  of  the  sermon.  An  instance  of  a  text  which  in 
the  purport  of  it  is  properly  complex  is  that  above 
quoted,  Eph.  ii.  8.  **  By  grace  ye  are  saved  through 
faith."  The  first  part  "  by  grace  ye  are  saved,"  is  a 
full  and  perfect  text  for  the  discussion  of  one  point  of 
doctrine,  which  is  to  show  in  what  respect  the  source 
of  our  salvation  is  divine  grace.  The  other  part,  "  ye 
are  saved  through  ftiith,"  is  equally  perfect  for  the 


256  CAMPBELL'S   LECTURES. 

explication  of  another  point,  which  is  to  show,  in 
what  respect  the  instrument  of  our  salvation  is  faith. 
Let  it  be  observed  here  to  prevent  mistakes,  that  a 
sentence  may  be  grammatically  complex,  which  is 
nevertheless  simple  in  regard  to  the  sentiment  convey- 
ed by  it,  and  therefore  sufficiently  proper  for  a  text* 
Such  a  one  is  that  in  Prov.  iii.  17.  "  Wisdom's  ways 
are  ways  of  pleasantness,  and  all  her  paths  are  peace." 
And  even  that  last  quoted  from  the  Hebrews,  though 
consistin[>;  of  two  long  verses,  is  perfectly  simple  in  re- 
gard to  the  sense. 

I  shall  make  two  other  observations  on  the  subject  of 
texts,  and  so  conclude  this  article.  One  is,  that  as  a 
great  part  of  holy  writ  is  historical,  wherein  things  are 
simply  related  as  spoken,  without  any  mark  of  approba- 
tion or  blame  from  the  sacred  historian ;  we  ought  when 
we  can  be  otherwise  well  supplied,  to  avoid  such 
places,  since  passages  taken  thence,  though  recorded 
in  scripture,  have  not  the  stamp  of  revelation,  and 
therefore  are  not  fitted  for  answering  the  second  pur- 
pose of  a  text  above  mentioned.  I  acknowledge  how- 
ever, that  when  the  sentiment  in  itself  is  manifestly 
agreeable  to  the  dictates  of  natural  or  the  general  te- 
nour  of  revealed  religion,  it  would  be  an  excess  of 
scrupulousness  to  reject  it.  Should  every  thing  (for 
example)  said  by  Job's  three  friends  be  avoided,  be- 
cause we  have  the  best  authority  to  affirm,  that  in 
some  things  they  did  not  speak  right  ?  or  should  even 
all  that  Job  himself  said  be  set  aside,  because  he  ac- 
knowledged that  he  had  uttered  what  he  understood  not, 
things  too  wonderful  for  him  which  he  knew  not  ?  In 
all  such  dubious  cases,  great  regard  is  to  be  had  to  the 
character  of  the  speaker,  the  occasion,  the  import  and 


CAMPBELL'S  LECTURES.  ^1 

the  design  of  the  speech .  On  all  these  accounts,  it 
was  a  most  absurd  choice  which  one  made  of  a  text 
for  a  sermon  on  the  future  glory  of  the  saints  in  heaven. 
This  sublime  doctrine  he  chose  to  treat  from  these 
words  of  the  serpent  to  our  first  mother  Eve,  Gen. 
iii.  5.  "Ye  shall  be  as  gods  knowing  good  and  evil." 
For  though  the  words  taken  abstractly  might  be  ap- 
posite enough,  we  know  that  as  they  stand  in  scripture, 
they  have  no  relation  to  the  heavenly  happiness ;  but 
what  renders  them  still  more  exceptionable,  as  a  text, 
is,  they  are  the  words  of  the  father  of  lies,  and  in  the 
sense  in  which  he  used  them,  contain  a  lie,  and  were 
employed  but  too  successfully  for  the  purpose  of  se- 
duction. The  only  other  observation  I  mean  to  make 
is,  as  scripture  does  not  consist  of  a  number  of  apho- 
risms, it  will  sometimes  be  difficult,  if  not  impossible, 
to  find  texts  for  some  very  suitable  subjects,  conform- 
able to  all  the  rules  above  laid  down.  It  must  be  own- 
ed, that  in  such  cases,  it  is  far  better  to  deviate  from 
these  rules,  than  to  avoid  discussing  an  edifying  and 
pertinent  subject.  All  that  can  be  said  in  that  case  is, 
that  if  the  rules  be  reasonable,  the  deviation  ought  to 
be  as  little  as  possible.  Nor  let  any  one  think  this 
point  a  matter  of  little  or  no  moment.  As  a  good 
choice  may  contribute  previously  to  rouse  attention, 
and  even  to  put  the  hearers  in  a  proper  frame  for  the  sub- 
ject to  be  discoursed  on,  as  well  as  to  keep  their  minds 
in  the  time  of  preaching  from  wandering  from  the  sub- 
ject ;  so  on  the  contrary,  an  improper  choice  will  often 
serve  to  dissipate  the  thoughts,  and  put  the  mind  in  a 
frame  nowise  suitable.  I  can  say  for  myself  that  I 
have  been  witness  to  instances  of  both  effects.  I  have 
33 


258  CAMPBELL'S  LECTURES. 

observed  sometimes,  that  the  bare  reading  of  the  text 
hath  served  to  compose  the  minds  of  the  audience  into 
an  earnest  and  attentive  expectation  of  what  was  to  be 
said.  I  have  seen  an  ill  adapted  text,  on  the  contrary, 
especially  when  there  was  any  thing  fantastic  in  the 
choice,  excite  a  very  different  emotion  in  the  audi- 
ence, and  dispose  their  minds  not  to  be  edified  but 
amused. 


LECTURE   VIII. 


Of  the  Explanatory  Sermons....The  Introduction. ...Exposition  of  the  Text.... 
Partition  of  the  Subject.  Unity  a  principal  requisite  in  the  Subject,.., 
How  this  is  to  be  presen'ed... .Offences  against  Unity. 

In  my  last  discourse  on  the  subject  of  christian  elo- 
quence, I  entered  on  the  consideration  of  that  species 
of  sermons,  which  we  distinguished  by  the  name  of 
explanatory,  whose  principal  intention  is,  agreeably  to 
the  name,  to  explain  the  import  of  any  doctrine  or  the 
extent  of  any  precept  of  our  religion.  And  first,  I 
took  occasion  to  inquire  into  the  origin  and  history  of 
that  method  now  so  universal  in  Christendom,  of  in- 
troducing our  subject  to  the  audience,  by  a  portion  of 
sacred  writ  called  a  text.  I  inquired  into  the  principal 
uses  which  a  text  is  intended  to  answer,  and  from  this 
was  naturally  led  to  deduce  the  rules,  whereby  we 
ought  to  be  directed  in  the  choice.  On  this  topic  I 
was  the  more  particular,  as  the  same  observations, 
though  introduced  merely  in  the  examination  of  one 
species  of  discourses,  would  hold  equally  with  regard 
to  them  all.  I  shall  now  proceed  to  consider  the  other 
parts  of  the  explanatory  sermon. 

The  first  thing  here,  that  falls  under  review,  is  the 
exordium  or  introduction^  the  great  design  of  which  is 
(agreeably  to  the  rules  of  rhetoricians)  to  awaken  and 


260  CAMPBELL'S  LECTURES. 

fix  the  attention  of  the  audience.  Nothing  can  be  more 
obvious,  than  that  if  the  jiearers  will  not  attend,  the 
preacher  addresses  them  to  no  purpose,  his  speaking 
is  no  better  than  beating  the  air,  The  first  requisite 
therefore,  on  their  part,  is  some  expectation  and  con- 
sequent desire.  This  is  absolutely  necessary  to  render 
them  attentive.  A  certain  degree  of  curiosity  is  natural 
in  an  auditory,  just  at  the  moment  that  a  speaker  is 
ready  to  open  his  mouth.  But  then  it  will  depend  very 
much  on  him,  either  to  work  up  this  favourable  incli- 
nation in  people  into  a  devout  and  even  anxious  atten- 
tion, or  to  extinguish  it  altogether,  and  not  only  to 
extinguish  it,  but  even  to  create  in  them  the  contrary 
dispositions  of  weariness  and  disgust.  Such  topics 
therefore  as  manifesdy  tend  to  conciliate  a  favourable 
hearing  from  the  congregation,  as  rouse  in  them  the 
hope  of  something  momentous  or  interesting,  are  espe- 
cially adapted  to  the  introductory  part  of  the  discourse. 
No  doubt  some  regard  must  be  had  to  this  end  through 
the  whole  of  the  performance.  But  it  is  the  direct 
business  of  the  exordium,  to  inspire  a  disposition, 
M'hich  the  other  parts  of  the  sermon  ought  to  preserve 
from  expiring.  And  as  to  the  manner,  in  which  this 
purpose  may  be  best  effected,  it  is  evident,  that  the 
preacher's  topics  should  be  drawn  chiefly  or  solely 
from  that  which  is  to  be  the  subject  of  discourse.  The 
church,  in  this  respect  more  delicate  than  either  tjie 
tribunal  or  the  senate,  doth  not  so  easily  admit  the 
urging  of  considerations  merely  personal,  for  winning 
the  aflection  of  the  hearers.  The  venerable  aged  sena- 
tor may  not  ungracefully  preface  his  harangue  with 
topics  taken  from  his  years,  experience  and  public 
•services.     The  hearers,  conscious  of  tl)e  truth,  will 


CAMPBELL'S  LECTURES.  26^ 

think  him  well  entitled  to  avail  himself  of  such  a  plea; 
and  the  mention  of  these  particulars  will  serve  to  rouse 
their  attention  and  regard.  It^  is  only  in  extraordinary 
circumstances,  that  this  conduct  would  be  tolerable  in 
the  preacher.  I  do  not  say  it  never  would.  We  have 
excellent  patterns  in  this  way  in  the  prophet  Samuel, 
and  in  the  apostle  Paul.  See  1  Sam.  xii.  1,  &c.  Acts 
XX,  18,  &c.  The  young  barrister  will  sometimes,  just 
in  opening,  plead  successfully  for  some  indulgence  to 
his  youth  and  inexperience.  An  apology  of  this  kind, 
if  gracefully  and  naturally  expressed,  will  be  ascribed, 
not  to  want  of  merit,  but  to  modesty,  a  quality  very 
engaging  especially  in  youth.  The  same  plea  would 
be  more  hazardous  from  the  pulpit,  and  therefore  can 
rarely,  if  ever,  be  attempted  there.  Any  view  that 
seems  ultimately  to  point  to  self,  any  thing  that  may 
be  considered  as  either  directly  or  indirectlv  courting 
popular  applause,  will  be  stigmatized  as  vanity,  a  dis- 
position which  will  meet  with  no  quarter  in  a  place 
consecrated  as  it  were  to  the  purposes  of  humbling  the 
pride  of  man,  and  advancing  the  honour  of  his  Maker. 
Passing  therefore  some  extraordinary  cases,  the  only 
topics  which  the  preacher  can  safely  make  use  of  in  the 
introduction,  for  gaining  the  devout  attention  of  the 
hearers,  ought  to  be  drawn  from  the  nature  of  the  sub- 
ject to  be  discussed.  And  these  are  various  in  differ- 
ent subjects.  But  there  is  no  subject,  with  which  our 
religion  presents  us,  that  will  not  afford  some  handle 
by  which  it  may  be  recommended  to  the  favourable 
attention  of  the  hearers.  On  one  subject,  the  leading 
principle  for  rousing  our  attention  will  be  its  sublimity, 
on  another  its  importance,  on  a  third  perhaps  its  plea- 
santness, and  on  a  fourth  its  no^'eltv.    Do  not  mistake 


262  CAMPBELL'S  LECTURES. 

mc.  I  by  no  means  intend  to  insinuate,  that  any  tenet 
or  precept  of  religion  can  be  strictly  called  new.  I 
only  mean,  that  when  the  subject  of  discourse  rarely 
receives  a  discussion  from  the  pulpit,  the  examination 
of  it  may  be  considered  as  new  to  the  congregation  ; 
they  not  having  the  same  opportunity  of  becoming 
thoroughly  acquainted  with  it  as  with  some  other 
topics,  which  if  more  momentous,  are  at  the  same 
time  more  trite.  Perhaps  the  subject  is  one  of  those, 
against  which  we  are  sure,  from  the  known  character 
of  the  congregation,  there  are  certain  prejudices.  A 
case  of  this  kind  requires  a  peculiar  delicacy.  A  mo- 
dest attempt  to  remove  unfavourable  prepossessions  is 
in  such  a  case  extremely  proper  in  the  entry.  Butler's 
sermon  on  the  Love  of  God  affords  a  very  suitable  ex- 
ample in  this  way.  It  deserves  also  to  be  remarked, 
tliat  a  preacher  ought  in  the  exordium  cautiously  to 
shun  being  so  particular  as  might  anticipate  what 
should  be  advanced  afterwards  ;  that  he  ought  here  to 
proceed  on  such  principles  as  are  generally,  if  not  uni- 
versally, admitted  ;  such  as  approved  maxims,  incon- 
testible  observations ;  otherwise  its  obscurity  will  rather 
avert  than  attract  the  attention  of  the  audience.  And 
if  in  order  to  prevent  this  obscurity,  one  should  fall 
into  a  train  of  reasoning,  or  be  at  particular  pains  to 
explain  and  illustrate  the  principles  advanced,  it  is 
manifest  this  conduct  w^ould  convert  into  a  real  dis- 
course, what  ought  to  be  no  more  than  a  prelude  ;  it 
would  extend  the  hitroduction  to  an  undue  length,  and 
so  far  from  answering  the  design  of  preparing  the 
hearers  to  receive  with  attention  the  discussion  of  the 
suh.ject,  it  would  tend  to  make  them  lose  sight  of 
it  altogether,  by  engaging  them  deeply  in  different, 


CAMPBELL'S  LECTUHES.  263 

though  related  questions.  In  regard  to  the  language 
of  the  introduction,  it  ought  to  be,  in  a  particular  man- 
ner, perspicuous  and  distinct.  There  is  rarely  scope 
in  the  introductory  part  of  any  kind  of  sermons,  and 
much  less  in  that  of  an  explanatory  sermon,  for  rheto- 
rical tropes  and  figures.  But  as  the  expression  should 
be  plain  and  clear,  the  sentiments  ought  to  be  striking 
and  almost  self-evident. 

The  next  part  that  requires  to  be  considered,  after 
the  exordium,  is  the  exposition  of  the  text.  And  here 
it  ought  to  be  observed,  that  no  more  of  the  context 
should  come  under  the  notice  of  the  preacher,  than 
what  may  serve  to  corroborate  or  illustrate  the  thoughts 
advanced  in  the  introduction,  or  what  may  be  of  ute 
for  throwing  light  upon  the  text.  It  is  often  necessary 
to  take  for  texts,  passages  wherein  the  thing  spoken 
of,  or  what  is  closely  connected  with  it,  is  expressed 
by  a  relative  pronoun,  in  which  there  is  a  reference  to 
what  immediately  preceded.  The  text  in  such  cases 
is  not  intelligible  but  as  it  stands  in  connection  with 
the  foregoing  words.  Such  a  text  for  example  would 
be  that  in  Psalm,  xix.  11.  *'  In  keeping  of  them  there 
is  great  reward,"  where  it  is  only  from  the  context  you 
can  learn  the  import  of  the  pronoun  them.  The  same 
may  be  said  of  the  possessive  his  in  the  following  pas- 
sage, which  may  be  used  as  a  text,  1  John  v.  3.  **  His 
commandments  are  not  grievous."  But  when  the  text 
itself  is  sufficiently  perspicuous,  and  however  closely 
connected,  independently  intelligible,  and  Vvhen  the 
sentiments  of  the  context  do  not  happen  to  have  any 
coincidence  with  those  employed  by  the  preacher  for 
introducing  his  subject,  it. is  by  no  means  necessary  to 
take  any  notice  of  the  context  at  all.     Nay  it  often 


264  CAMPBELL'S  LECTURES. 

proves  in  fact  rather  a  digression  from  the  subject^ 
than  a  constituent  part  of  the  discourse.  Immemorial 
custom,  I  acknowledge,  hath  with  us  given  a  kind  of 
sanction  to  this  practice,  as  to  many  other  improper 
ones ;  but  it  belongs  to  judgmeiit  and  taste,  to  distin- 
guish those  cases  wherein  it  is  useful,  and  those  where- 
in it  is  foreign  to  the  purpose.  And  that  is  always 
to  be  held  foreign,  which  however  just  and  even  profi- 
table abstractly  considered,  nowise  contributes  to  pro- 
mote that  which  is  the  ultimate  aim  of  the  discourse. 
When  the  text,  as  in  the  two  passages  kst  mentioned, 
has  a  reference  to  the  context,  but  at  the  same  time 
there  is  nothing  in  the  context,  which  is  not  as  to  its 
meaning  perfectly  obvious  to  an  ordinary  capacity,  it 
will  suffice  barely  to  repeat  such  of  the  preceding 
verses  as  have  the  most  imimediate  connection  with  the 
text.  Sometimes  indeed  it  will  do  better  to  give  an 
abstract  of  the  story  or  of  the  reasoning,  of  which  the 
text  is  a  part,  and  that,  without  particularizing  any  of 
the  passages.  But  in  the  election  to  be  made  out  of 
these  different  methods,  it  behoveth  us  of  necessity  to 
leave  the  preacher  to  the  guidance  of  his  own  judg- 
ment. The  choice  depends  on  such  a  variety  of  mi- 
nute circumstances  as  renders  it  insusceptible  of  rules. 
The  text  itself,  if  necessary,  may  be  explained,  either 
by  a  paraphrase  or  otherwise.  If  by  a  paraphrase,  it 
should  be  simple  and  brief,  and  no  more  in  effect  than 
a  mere  explicit  declaration  of  the  subject  of  discotirse. 
If  a  looser  method  of  expounding  the  passage  is  pre- 
ferred, this  exposition  ought  to  terminate  in  a  sen- 
tence, distinctly  proposing  the  doctrine  or  duty  to  be 
explained. 


CAMPBELL'S  LECTURES.  2^6 

The  next  thing  that  comes  to  be  considered  is  the 
partition,  or  as  it  is  more  commonly  termed  the  divi- 
sion of  the  subject  into  its  constituent  branches.  And 
here  doubtless  the  logical  rules  ought  to  be  inviolably 
observed.  The  partition  ought  to  exhaust  the  sub- 
ject, insomuch  that  no  part  be  left  uncomprehended, 
and  it  ought  to  extend  no  farther,  so  as  to  compre- 
hend any  thing  else.  And  as  far  as  is  possible  in 
a  consistency  with  these,  a  natural  simplicity  ought 
to  be  studied  in  this  part  in  particular.  Nothing  har- 
rasses  the  memory  of  the  hearers  more  than  a  multi- 
plicity of,  what  is  called,  the  heads  or  chief  topics  of 
discourse.  As  where  there  is  any  partition  of  the 
subject  they  cannot  be  fewer  than  two,  they  never 
ought  to  exceed  four  or  five.  These  for  the  most  part 
ought  in  explanatory  discourses,  which  are  directed 
solely  to  the  understanding,  and  which  should  pre- 
serve an  appearance  of  accuracy  and  precision  through- 
out the  whole,  to  be  very  explicitly  laid  before  the 
hearers.  As  an  instance  of  a  just  partition,  that  given 
by  Dr.  Tillotson  of  the  nature  and  extent  of  gospel 
obedience,  may  serve  for  an  example.  The  properties 
of  such  an  obedience,  he  divides  into  these  three,  sin- 
cerity, universality  and  constancy.  This  division  is 
taken  from  the  essential  qualities  of  the  subject ;  it  may 
sometimes  be  taken  from  the  component  parts.  The 
preacher's  design,  I  shall  suppose,  is  to  explain  the 
duty  of  prayer,  and  from  the  consideration  of  the  con- 
stituent members  of  his  subject,  he  divides  his  dis- 
course into  three  heads  destined  severally  for  tlie  ex- 
planation of  the  three  pans,  confession,  petition  and 
thanksgiving.  To  these  some  improperly  add  a  fourth, 
adoration^  I  say  improperly,  because  this,  so  far  from 
34 


266  CAxMPBELL'S   LECTURES. 

being  a  distinct  member,  is  necessarily  implied  in  each 
of  the  others  ;  in  so  much  that  none  of  them  can  be 
explained  or  conceived  without  it.  Each  implies  the 
acknowledgement  of  the  superintendency  and  perfec- 
tions of  God,  and  of  our  own  dependency  and  obliga- 
tions. Such  a  distribution  therefore,  in  which  adora- 
tion were  made  a  separate  member,  would  be  as  though 
one  should  divide  an  animal  body  into  these  four  parts, 
the  head,  the  trunk,  the  limbs,  and  the  blood,  which 
last  is  manifestly  essential  to  all  the  parts,  and  does  not 
constitute  a  separate  branch  or  member,  as  it  pervades 
the  whole  and  every  part.  This  by  the  way  may  serve 
as  a  specimen  of  a  faulty  division.  As  to  the  order, 
in  which  the  different  branches  ought  to  be  proposed 
and  treated,  that  is  no  doubt  sometimes  discretionary, 
but  more  frequently  it  may  be  determined  by  some- 
thing in  the  nature  of  the  subject.  That  which  is 
simplest  and  plainest  ought  generally  to  be  begun 
with  :  and  from  this  we  ought  to  advance  to  that  which 
is  less  obvious  and  more  complex  ;  but  of  this  more 
afterwards.  So  far  I  thought  it  proper  to  proceed  in 
considering  the  general  qualities,  which  affect  the  in- 
troduction, the  exposition  of  the  text  and  context, 
where  an  exposition  of  either  or  both  is  necessary,  and 
the  propounding  of  the  subject  and  the  method. 

Before  we  proceed,  it  will  be  necessary  to  consider  a 
little  more  particularly,  in  what  manner  the  text  and  the 
subject  ought  to  be  adapted  to  each  other.  And  here 
the  first  thing  that  necessarily  demands  our  attention 
is,  that  the  text  ought  to  be  chosen  for  the  subject,  and 
not  the  subject  for  the  text.  Nor  will  this  observation 
be  found,  upon  inquiry,  of  so  little  moment  as  at  first 
sight  it  may  appear  to  be.     It  is  manifest  from  the 


CAMPBELL'S   LECTURES.  267 

general  taste  and  manner  that  has  hitherto  prevailed  in 
preaching,  that  the  text,  rather  indeed  the  words  of  a 
certain  portion  of  scripture,  hath  been  the  primary 
consideration,  and  the  subject  at  best  but  a  secondary 
one.  Or  if  it  hath  happened,  that  the  subject  hath 
been  first  thought  of  by  the  speaker,  he  no  sooner  de- 
viseth  a  text,  than  he  judges  it  necessary  to  attach  to 
his  principal  subject  certain  other  subordinate  ones, 
suggested  not  by  the  sentiment  conveyed  but  by  the 
expressions  used  in  the  text.  The  consequence  is, 
that  there  is  hardly  one  sermon  in  a  hundred,  wherein 
that  unity  ofxlesign  is  observed,  which  constitutes  out 
great  excellence  in  every  composition.* 

I  mentioned  in  the  beginning  of  my  last  prelection, 
that  the  first  thing  that  falls  under  the  preacher's  con- 
sideration is  the  subject.  Unity  I  then  observed  was 
a  principal  requisite  in  the  subject ;  but  deferred  stat- 
ing the  precise  notion  of  it,  till  we  should  come  to  treat 
of  that  part  of  the  discourse,  which  includes  the  declar- 

*  In  prescribing  tasks  for  trying  the  abilities  of  the  students  of 
theology,  in  instructing  and  persuading,  it  is  the  common  prac- 
tice to  assign  them  a  text  on  which  to  prepare  a  sermon.  And 
this  method  I  followed  for  some  time.  The  consequence  I  found 
to  be,  that  instead  of  one  subject  in  a  discourse  we  often  heard 
discussed  in  one  sermon  two  or  three  distinct  subjects.  I  have 
therefore  resolved  instead  of  a  text  to  prescribe  a  subject,  leaving 
to  the  student  to  find  out  a  proper  text  for  himself  ;  for  exam- 
ple, some  doctrine  or  precept  of  the  gospel  to  be  defined  and 
illustrated  in  an  explanatory  sermon,  or  some  duty  to  be  incul- 
cated or  evil  to  be  warned  against  in  a  suasory  discourse.  As 
this  way  of  prescribing  a  subject  gives  a  greater  probability  that 
unity  and  simplicity  shall  be  preserved  in  the  composition,  than 
that  of  assigning  a  text,  and  as  the  subject  ought  always  to  be 
first  in  the  intention  of  the  composer,  I  have  thought  this  method 
upon  the  whole  greatly  preferable. 


268  CAMPBELL'S  LKCTURKS. 

cd  clesij^n  of  the  performance  and  the  manner  in  which 
it  is  proposed  to  prosecute  it.  This  will  be  somewhat 
difterent  in  the  different  kinds  of  sermons  ;  I  shall  con- 
sider the  unity  of  each,  at  least  what  is  peculiar  in  each, 
in  the  explication  of  the  kind.  And  as  to  that  kind  of 
which  we  are  now  treating,  the  explanatory,  let  us  sup- 
pose one  intending  to  compose  a  sermon  in  this  way 
hath  chosen  for  his  subject,  the  doctrine  of  the  Divine 
Omniscience.  After  searching  for  some  time  for  a 
pro})er  text,  I  suppose  he  determines  to  take  Heb.  iv. 
13  ;  which,  though  complex  in  the  terms,  is  sufficient- 
ly simple  in  the  sentiment.  The  words  are,  ''  Neither 
is  there  any  creature  that  is  not  manifest  in  his  sisrht ; 
but  all  things  are  naked  and  opened  unto  the  eyes  of 
him  with  whom  we  have  to  do."  It  is  a  thousand  to 
one  he  would  judge  it  no  other  than  a  piece  of  justice 
to  his  text,  to  discuss  a  number  of  adventitious  points, 
which,  if  without  any  text  he  had  been  required  to  ex- 
plain the  doctrine  of  the  omniscience,  he  would  never 
have  dreamt  to  have  any  connection  with  his  subject. 
Such  as  these  for  instance,  to  consider  what  is  implied 
in.the  manifestation  of  a  creature,  or  in  its  being  naked 
and  opened  ;  in  what  respect  these  phrases  may  be  used 
relatively,  so  that  a  creatiu'e  may  be  said  to  be  mani- 
fested, naked  and  opened  to  the  eyes  of  one,  which  is 
nevertheless  undiscovered,  clothed  and  shut  to  the 
eyes  of  another  :  again,  who  is  meant  by  the  apostle  in 
that  expression,  him  with  whom  we  have  to  do;  and 
why  God  is  so  denominated.  Yet  will  any  one  say, 
that  these  critical  inquiries,  which  in  a  critical  exercise 
on  the  passage  would  be  very  proper,  I  say  not,  neces- 
sary, but  any  wise  conducive  to  the  illustration  of  thi^ 
KJni pie  proposition,  God  knoweth  all  things?  And  if 


GAMPRELL'S  LECTURES.  269 

SO,  there  can  be  no  unity  in  the  subject,  nor  simpli- 
city in  the  performance,  in  which  things  so  diverse 
are  jumbled  together.  The  only  connection  there  is 
among  them  is  not  a  natural,  but  an  accidental,  con- 
nection arising  merely  from  the  terms,  in  which  the 
sentiment  is  expressed.  Sometimes  it  is  necessary  to 
recur  to  such  texts,  because  a  simpler  expression  of 
the  sense,  though  more  eligible,  is  not  to  be  found  in 
the  words  of  scripture.  But  then  if  there  be  any  dif- 
ficulty, it  is  sufficient  to  remove  it  by  the  way,  in 
showing  the  import  of  the  text,  or  in  a  brief  paraphrase 
on  the  words,  or  even  in  a  plain  synonymous  sentence. 
It  must  ever  be  remembered,  that  it  is  the  leading  sen- 
timent conveyed  in  the  text,  which  it  is  the  preacher's 
business  to  illustrate,  and  not  the  terms  or  phrases  by 
which  it  is  conveyed.  It  is  this  difference  that  makes 
a  prhicipal  distinction  between  every  kind  of  sermons 
Avhatever,  and  that  species  of  lecture  which  we  called 
exposition,  wherein  the  text  is  itself  properly  the  sub- 
ject, and  not  to  be  considered  as  a  bare  expression  of 
the  subject.  Now  it  is  this  false  taste  in  preaching 
which  hath  given  rise  to  the  censure  formerly  quoted 
from  Voltaire,  in  as  much  as  the  speaker  is  not  em- 
ployed in  the  discussion  of  any  one  subject,  but  is,  as 
it  w^ere,  amusing  himself  and  his  hearers  with  a  num- 
ber of  little  independent  dissertations  on  the  different 
v/ords,  idioms  and  references  which  are  found  in  a  line 
or  two  of  sacred  writ.  It  will  perhaps  be  urged,  that 
there  are  few  passages,  which  from  the  turn  of  the  ex- 
pression would  lead  the  speaker  into  such  devious 
tracks,  as  that  above  quoted;  but  in  reahty,  where 
the  same  notion  prevails  in  regard  to  pulpit  composi- 
tion, there  can  hardly  be  found  a  text  so  simple,  as 


270  CAMPBELL'S  LECTURES. 

will  not  afford  some  occasion  for  the  same  manner  of 
treating  the  subject.  Let  us  suppose  that  the  preacher^s 
subject  is  to  explain  this  doctrine  of  revelation,  that  the 
grace  of  God  is  the  genuine  source  of  man's  salvation, 
and  let  us  suppose  he  chuseth  for  his  text  Eph.  ii.  8. 
*'  By  grace  are  ye  saved."  One  more  simple  or  more 
apposite  is  not  even  to  be  conceived.  Yet  the  most 
general  and  approved  way,  in  which,  in  many  places, 
this  theme  at  present  would  be  managed,  is  the  fol- 
lowing. First,  would  the  speaker  say,  I  shall  explain 
what  is  meant  by  grace ;  secondly,  I  shall  show  what 
is  meant  by  salvation,  or  what  it  is  to  be  saved  :  third- 
ly and  lastly,  the  relation  which  one  of  these  bears  to 
the  other,  or  the  dependance  of  the  latter  upon  the  for- 
mer. Methinks  I  hear  it  resound  from  every  quarter, 
could  there  be  a  juster  method,  or  one  that  more  per- 
fectly exhausts  the  text  ?  No  indeed  if  we  are  barely 
to  regard  the  words  ;  in  which  case  it  may  be  said  to 
be  three  texts  more  properly  than  one.  My  intended 
subject  was  only  one,  but  here  we  have  no  less  than 
three.  Ay  but,  say  you,  are  not  these  three  so  inti- 
mately connected,  that  the  one  cannot  be  perfectly  un- 
derstood without  the  other  ?  That  they  are  indeed 
connected  is  very  certain,  but  so  also  are  all  the  doc- 
trines and  precepts  of  our  religion.  Is  it  therefore 
impossible  to  explain  one  without  explaining  them 
all  ?  If  so,  every  sermon  ought  to  be  a  system,  both  of 
the  tenets  and  of  the  duties  of  Christianity.  And  as 
the  christian  system  is  only  one,  in  this  way  there 
should  be  no  more  but  one  sermon.  And  as  strange 
as  it  may  appear,  I  have  known  preachers  and  very 
popular  preachers  too,  whom  I  have  heard  frequently, 
and  yet  can  say  with  truth,  I  never  heard  from  them 


CAMPBELL'S   LECTURES.  271 

but  one  sermon.  The  form,  the  mould  into  which  it 
was  cast,  was  different  according  to  the  different  texts, 
but  the  matter  was  altogether  the  same.  You  had 
invariably  the  preacher's  whole  system,  original  sin, 
the  incarnation,  the  satisfaction,  election,  imputed  righ- 
teousness,  justification  by  faith,  sanctification  by  the 
Spirit,  and  so  forth.  As  to  the  practical  part,  including 
the  duties  which  our  religion  requires,  whether  it  was, 
that  it  appeared  more  obvious  or  of  less  consequence, 
I  cannot  say,  but  it  was  very  rarely  and  very  slightly 
touched.  The  discourses  of  such  people  have  often 
put  me  in  mind  of  the  clay,  with  which  children  some- 
times divert  themselves.  The  very  same  mass,  they 
at  one  time  mould  into  the  figure  of  a  man,  at  another 
into  that  of  a  beast,  at  a  third  into  the  shape  of  a  bird, 
and  at  a  fourth,  into  the  appearance  of  a  table  or  stool. 
But  you  are  sure  of  one  thing,  that  whatever  be  the 
change  on  its  external  form,  its  substance  is  unalterably 
tlie  same.  Yet  these  people  argue  with  an  apparent 
plausibility.  Such  a  one  explaining  the  character 
expressed  in  the  words  pure  hi  heart,  tells  us  that  in 
order  to  understand  it  rightly,  we  must  consider  it  in 
its  source,  the  sanctifying  operation  of  the  Holy  Spirit. 
The  better  to  understand  this,  we  ought  to  consider 
our  previous  natural  corruption.  This  brings  us 
directly  to  original  sin,  which  makes  it  necessary  to 
inquire  into  that  original  righteousness  whereof  it  is 
the  privation.  And  this  being  implied  in  the  expres- 
sion, image  of  God,  leads  us  to  the  examination  of  the 
divine  perfections.  These  again  are  best  illustrated  bv 
the  effects,  the  works  of  creation  and  providence,  and 
especially  the  work  of  redemption.  This  method  of 
arguing  puts  me  in  mind  of  a  story  told  hv  Aiembert 


272  CAMPBELL'S  LECTtTRES. 

in  an  essay  on  the  liberty  of  music.  '^  Dioptncs^'' 
said  a  certain  profound  philosophical  professor  to  his 
pupils,  "  is  the  science  which  teaches  us  the  use  of 
spectacles  and  spy  glasses.  Now  these  are  of  no  value 
without  eyes ;  the  eyes  are  the  organs  of  one  of  our 
senses,  the  existence  of  our  senses  suppose  the  exis- 
tence of  God,  since  it  is  God  who  gave  us  them ;  the 
existence  of  God  is  the  foundation  of  the  christian  reli- 
gion, we  purpose  therefore  to  evince  the  truth  of  the 
christian  religion,  as  the  first  lesson  in  Dioptrics."  I 
shall  only  say  in  general  of  this  method,  when  intro- 
duced into  the  pulpit,  that  however  acceptable  it  may 
be  with  the  many,  with  w^hom  sound  always  goes  much 
farther  than  sense,  and  favourite  words  and  phrases  to 
which  their  ears  have  been  accustomed,  than  the  most 
judicious  sentiments,  I  know  no  surer  method  of  ren- 
dering preaching  utterly  inefficacious  and  uninstructive. 
To  attempt  every  thing  is  the  direct  way  to  effect 
nothing.  If  you  w^ill  go  over  every  part,  you  must  be 
superficial  in  every  part ;  you  can  examine  no  part  to 
any  useful  purpose.  What  would  you  think  of  a  pro- 
fessor of  anatomy,  who  should  run  over  all  the  organs 
and  limbs  and  parts  of  the  human  body  external  and 
internal  in  every  lecture,  and  think  himself  sufficiently 
excused  by  saying  that  there  is  a  connection  in  all 
the  parts ;  and  that  the  treating  of  one  naturally  led 
him  to  say  something  of  another  ;  and  so  on,  till  he 
got  through  the  whole  ?  Or,  what  would  your  opi- 
nion be  of  a  lecturer  in  architecture,  who  in  every  dis- 
course discussed  all  the  five  orders,  and  did  not  leave 
a  single  member  or  ornament  in  any  one  of  them 
unnamed  ?  From  such  teachers,  could  a  reasonable 
man  expect  to  learn  ujiy  thing  but  words  ?  The  head 


CAMPBELL'S  LECTURES.  273 

of  the  learner  would,  in  consequence  of  this  extraor- 
dinary manner  of  teaching,  very  quickly  be  stuffed 
with  technical  terms  and  phrases  to  which  he  could 
affix  no  definite  signification.  He  might  soon  be  made 
an  accomplished  pedant  in  these  arts,  but,  to  the  end 
of  the  world,  would  not  in  this  way  be  rendered  a 
proficients  And  do  we  not  see  among  the  compidn, 
people  many  such  pedants  in  divinity,  who  think  them,- 
selves  wonderful  scholars,  because  they  have  got  the 
knack  of  uttering,  with  great  volubility,  all  the  favour- 
ite phrases  and  often  unmeaning  cant  of  a  particular 
sect  or  faction  ?  It  is  indeed  solely  to  be  imputed  to 
that  jealousy,  which  party  spirit  and  our  unhappy  divi- 
sions in  religious  matters  have  produced,  that  this  fu- 
tile manner  owes  its  origin.  In  consequence  of  this 
party  spirit,  many  hearers  whose  minds  are  unhappily 
poisoned  with  its  malignity  come  to  a  new  preacher 
with  an  anxious  concern,  not  to  be  instructed  but  to 
be  satisfied,  whether  he  is  what  they  call  orthodox,  is 
a  true  parti z an  and  has  the  shibboleth  of  the  party  in 
him  ;  and  the  preacher  on  the  other  hand,  either  be- 
cause he  hath  imbibed  the  same  sectarian  spirit,  or 
because  he  is  more  ambitious  to  please  than  ta  edify, 
takes  this  ^^'ay,  which  is  by  far  the  shortest  and  the 
easiest,  of  ingratiating  himself  into  their  favour.  But 
to  return  to  the  particular  instance  which  gave  rise  to 
these  observations,  all  that  in  regard  to  the  two  points 
grace  and  salvation  is  previously  necessary  to  the  ex- 
plication of  the  only  point,  which  makes  the  subject, 
is  to  observe  in  so  many  words,  that  grace  means  here 
the  unmeriti^d  favour  of  God,  and  salvation  deliverance 
from  all  that  evil  which  is  consequent  on  sin.  And  this, 
may  be  sufficiently  effected  in  the  exposition  of  the 
35 


274-  CAMPBELL'S  LECTURES. 

text,  or  in'a  paraphrase  upon  it.  Nay,  whatever  further 
is  of  importance  as  to  both  these  points,  grace  and  sal- 
vation^ will  necessarily  and  more  naturally  occur,  with- 
out doing  any  violence  to  the  unity  and  simplicity  of 
the  discourse,  in  tlie  illustration  of  the  subject,  which 
is  purely  to  show  in  what  respect  divine  grace  is  the 
genuine  source  of  man's  salvation.  But  would  you 
liave  only  one  point  ?  Where  is  then  the  distribution 
or  partition  of  the  subject,  of  which  you  spoke  before  ? 
I  would  indeed  have  but  one  subject,  though,  where 
the  nature  of  the  thing  will  admit  it,  distributed  for 
order's  and  for  memory's  sake  into  its  different  mem-' 
bers,  and  then  the  several  points  in  the  division  must 
appear  as  the  constituent  parts  of  one  subject  and  one 
whole,  and  not  as  so  many  distinct  though  related  sub- 
jects or  wholes.  Thus  the  forementioned  subject  may 
be  illustrated  under  these  two  articles,  which  will  make 
the  heads  of  discourse  :  the  plan  itself  of  our  redemp- 
tion by  the  mediation  of  the  Son  is  the  result  of  grace 
or  unmerited  favour  ;  the  completion  of  it  in  us  by  the 
operation  of  the  Spirit  also  the  result  of  grace.  Both 
these  manifestly  center  in  the  same  point ;  salvation 
springs  from  grace.  But  if  ye  must  draw  in  every 
thing  that  is  related,  you  can  never  have  done,  till  you 
have  made  your  sermon  a  complete  system  of  chris- 
tian divinity. 

The  method  in  making  sermons,  which  for  a  long 
time  hath  carried  the  vogue  in  this  country  over  every 
other,  and  which  is  considered  as  very  simple  compar- 
ed with  the  more  laboured  and  intricate  methods  for- 
merly in  use,  is  a  division  of  every  text,  into  what  the 
schoolmen  call  the  subject,  the  predicate  and  the  co- 
pula.    Thus,  suppose  the  topic  to  be  discussed  were 


CAMPBELL'S  LECTUTtES.  275 

the  nature  of  the  divine  faithfulness,  and  Uic  tc:vt  1 
Cor.  X.  13.  "  God  is  faithful ;"  this  most  simple  and 
apposite  passage  would  be  divided  into  three  heads. 
The  first  would  be  the  divine  nature,  the  second  the 
attribute  of  faithfulness,  and  the  third  the  conneetion 
between  the  two.  This  is  not  discoursing  on  the  sub- 
ject, but  cutting  the  text  into  fritters,  where  if  the 
subject  come  in  for  a  share,  it  is  much  ;  often  it  is 
eluded  altogether.  But  the  impropriety,  and  if  it  were 
not  for  the  commonness,  I  should  say  the  puerility  of 
this  manner  will  appear  better  by  applying  it  to  other 
matters,  in  which  the  pulpit  is  not  concerned.  I  shall 
suppose  one  hath  it  prescribed  to  him  as  the  subject 
of  an  oration,  an  inquiry  into  the  antiquity  of  rhime. 
Accordingly  he  goes  to  w^ork,  and  having  well  weigh- 
ed every  word  and  syllable  of  the  question,  he  thus 
lays  down  his  plan  of  operations.  First,  says  he,  I 
shall  consider  what  is  implied  in  the  word  antiquity, 
and  all  the  different  acceptations  of  which  the  term  is 
susceptible  ;  secondly,  I  shall  consider  the  nature,  im- 
port and  properties  of  what  is  called  rhime  ;  and  third- 
ly, the  relation  in  which  the  one  stands  to  the  other, 
or  how  far  and  in  what  respect  the  one  may  be  justly 
predicated  of  the  other.  Could  any  one  imagine  that 
such  a  disquisitor  understood  the  subject?  Good 
people  are  sometimes  offended  at  the  application  of  the 
word  eloquence  to  preaching.  They  think  it  savours 
of  something  merely  human  and  too  artificial.  But 
the  art  of  preaching,  as  in  fact  it  hath  been  long  taught 
and  practised  by  the  men,  whom  those  people  gene- 
rally most  admire,  is  the  genuine  offspring  of  the  dia- 
lectic of  the  schools,  and  fifty  times  more  artificial,  or 
if  you  will  mechanical,  than  that  which  true  rhetoric 


are  campbell»s  lectures. 

would  inculcate.  On  the  contrary,  it  is  the  business 
of  the  latter  to  bring  men  back  from  all  scholastic  pe- 
dantry and  jargon,  to  nature,  simplicity  and  truth. 
And  let  me  add,  that  discourses  on  this  plan  will  be 
found  much  more  conformable,  in  manner  and  com- 
position, to  the  simple  but  excellent  models  to  be 
found  in  sacred  writ. 


LECTURE    IX. 


Of  Explanatory  Sermons... .How  the  branches  should  be  arrang-ed  and  treated 
....Of  the  Style. ...Technical  Lan^iage  to  be  avoided  and  that  of  Scripture 
preferred... .Abuse  of  Scripture  Style,...Of  tlie  Conclusion. 

In  my  last  discourse  on  christian  eloquence,  I  consider- 
ed part  of  the  explanatory  sermon,  which  was  begun 
with,  as  the  simplest,  to  wit,  the  exordium  or  intro- 
duction, the  proposing  of  the  design  with  the  explica- 
tion of  the  text  and  context,  where  such  explication  is 
necessary,  and  the  division  of  the  subject.  I  should 
now  proceed  to  consider  in  what  method  the  branches 
of  the  division  should  be  ranged,  how  they  should  be 
treated,  and  the  properest  way  of  forming  the  conclu- 
sion. As  to  the  first,  the  order  in  which  the  principal 
heads  of  a  discourse  ought  to  be  arranged,  this  is 
sometimes  of  considerable  consequence,  sometimes  it 
is  a  matter  merely  discretionary.  It  is  of  consequence, 
when  the  knowledge  of  one  part  is,  in  its  nature,  pre- 
requisite to  the  right  understanding  of  another  part ;  it 
is  also  of  consequence,  when  in  the  order  of  time  or  of 
nature,  the  one  part  is  conceived  as  preceding  the  other. 
The  arrangement  may  be  said  to  be  discretionary,  when 
neither  of  the  above  mentioned  cases  takes  place.  Sup- 
pose, for  instance,  the  preacher's  subject  were  the  na- 
ture of  evangelical  repentance,  and  he  were  disposed 


27$.  CAMPBELL'S  LECTURES. 

to  comprehend  the  whole  under  the  three  following 
heads,  a  proper  sense  and  conviction  of  sin,  pious  and 
suitable  resolutions  from  an  apprehension  of  divine 
mercy  through  the  mediation  of  Jesus  Christ  our  Lord, 
and  a  real  conversion  or  change  to  the  obedience  of 
God.  The  order,  in  which  these  topics  have  just  now 
been  mentioned,  is  the  only  order  in  which  the  subject 
could  properly  be  discussed.  The  right  understand- 
ing of  every  previous  member  is  preparatory  to  the 
right  understanding  of  that  which  follows.  This  ar- 
rangement will  perhaps  be  considered  also  as  fixed  by 
the  order  of  nature  and  of  time.  I  shall  for  another 
instance  recur  to  that  mentioned  in  a  former  lecture. 
Suppose  then  the  preacher's  subject  is  to  illustrate  this 
important  evangelical  truth,  that  grace  or  the  unmerit- 
ed favour  of  God  is  the  genuine  source  of  man's  sal- 
vation ;  suppose  further,  that  one  chooses  for  the  illus- 
tration of  it  the  two  topics  also  above  mentioned ;  the 
plan  of  our  redemption  by  Jesus  Christ  is  purely  the 
result  of  grace  or  unmerited  favour,  the  completion  of 
this  plan  in  us  by  the  operation  of  the  Spirit  is  also 
the  result  of  grace.  It  is  evident,  that  the  order  in 
which  these  two  topics  are  now  laid  down,  is  the  only 
natural  order  in  which  they  could  be  treated.  Tlu* 
plan  is  ever  conceived  as  previous  to  the  execution. 
But  in  another  example  of  distribution  taken  from  Tii- 
lotson,  of  the  characters  of  gospel  obedience  into  sin- 
cerity, universality  and  constancy,  it  is  not  perhaps 
material  in  what  order  you  explain  these  particulars. 
As  there  are  few  cases  however,  in  which  even  this 
circumstance,  when  attentively  considered,  will  appear 
perfecdy  indiiferent,  I  should  like  best  the  order  where- 
in T  ]in\'c  just  now  named  them,  though  I  could  not 


CAIklPBELL'S  LECIURES;  279 

deny,  that  in  any  order  they  might  be  treated  with 
sufficient  perspicuity.  Indeed  in  the  other  instance 
also  above  mentioned  of  prayer,  as  divided  into  its  con- 
stituent parts,  petition,  confession  and  thanksgiving, 
the  order  is  perhaps  as  much  discretionary,  as  in  any 
example  that  could  be  produced.  Again,  as  in  the 
explication  of  the  principal  heads  or  topics,  there  may 
be  scope  for  a  subdivision,  the  same  remarks  will  hold 
with  regard  to  the  arrangement  of  the  constituent  mem- 
bers of  that  subdivision.  But  as  it  is  impossible, 
that  one  who  himself  understands  the  subject  that 
he  treats,  should  not  perceive  the  dependance  of  the 
parts  and  consequently  the  natural  order,  where  the 
subject  gives  scope  for  it,  I  should  think  it  losing 
time  to  enter  more  minutely  into  the  discussion  of 
this  point.  I  shall  only  further  remark  on  the  article 
of  arrangement,  that  as  a  multiplicity  of  divisions 
and  subdivisions  is  not  only  cumbersome  to  the  me- 
mory, but  savours  too  much  of  artifice  and  a  kind 
of  minute  and  finical  precision,  a  speaker  ought 
carefully  to  avoid  it.  Do  not  imagine,  that  by  this  I 
mean  to  recommend  a  rambling  and  desultory  manner 
of  treating  a  subject.  Nothing  can  be  farther  from 
my  intention.  I  know  well  the  power  of  method  for 
assisting  both  the  understanding  and  the  memory,  and 
with  how  much  justice  Horace  hath  styled  it  lucidus 
ordo,  as  being  that,  which,  of  all  qualities,  tends  most 
to  throw  light  upon  a  subject.  But  though  a  just  and 
natural  order  ought  ever  to  be  preserved  in  the  dispo- 
sition of  the  sentiments  in  a  sermon,  the  formality  of 
always  proposing  or  laying  down  that  order,  especially 
in  the  subordinate  parts  or  inferior  ]:)ranchcs  of  a  dis- 


280  CAMPBELL'S  LECTURES. 

course,  is  rarely  the  most  eligible  method  for  recom- 
mending what  you  say  to  the  attention  of  the  hearers. 
Need  I  add,  that  in  general  in  this  kind  of  dis- 
courses the  style  should  be  remarkably  simple  and 
perspicuous.  The  immediate  end  is  distinct  appre- 
hension. It  therefore  admits  but  few  ornaments,  some- 
times indeed  it  will  receive  very  properly  a  sort  of 
painting  or  imagery,  which  seems  more  immediately 
intended  to  delight  the  fancy,  but  which  seasonably 
enough  relieves  the  minds  of  the  hearers  from  too  in- 
tense an  application  of  thought,  to  what  in  itself  may 
be  called  a  sort  of  abstract  truth,  an  application,  of 
which  the  generality  of  hearers  are  very  little  capable  ; 
at  the  same  time  that  it  fixes  their  attention,  and  even 
conveys  to  them  more  distinct  conceptions  by  a  happy 
illustration  of  things  less  known  by  things  familiar  to 
them.  Thus  the  great  truths  in  relation  to  the  king- 
dom of  heaven  were  ever  illustrated  to  the  people  by 
Him,  whom  we  ought  to  regard  as  our  pattern  in  teach- 
ing as  well  as  in  life  and  practice,  by  the  common  in- 
cidents and  affairs  of  this  world,  with  which  they  had 
occasion  to  be  well  acquainted.  I  would  not  however 
by  this  be  understood  to  recommend  so  close  an  imi- 
tation of  our  Lord's  manner,  as  to  endeavour  to  con- 
vey every  thing  in  parables  and  allegories.  I  am 
afraid,  this  might  give  scope  for  too  close  a  compari- 
son, which  would  redound  greatly  to  the  disadvantage 
of  any  modern  speaker  ;  besides,  I  must  acknowledge 
that  though  in  what  concerns  the  matter,  the  great 
truths  of  religion  remain  invariably  the  same,  yet  in 
what  regards  the  general  manner  of  communicating 
them,  the  mode  or  custom  of  the  country  where  we 
live,  ought  not  altogether  to  be  overlooked.     In  a  re- 


CAMPBELL'S  LECTURES.  281 

markable  deviation  from  it,  there  is  always  the  disa- 
greeable appearance  of  affectation.  The  warmer  and 
livelier  manner  of  the  orientals  never  fails  to  please  us 
exceedingly  in  their  writings ;  at  the  same  time  that 
it  appears  to  sit  very  aukwardly  on  a  modern  Euro- 
pean. It  suggests  the  idea  rather  of  mimicry,  or  a 
servile  copying,  than  of  a  liberal  imitation.  Certain 
things  in  the  manner  of  conveying  instruction,  as  well 
as  the  words  and  phrases  of  the  language  that  we  em- 
ploy, are  in  every  age  and  nation  dependant  upon  use, 
from  which  we  cannot  deviate  far  without  becoming 
ridiculous.  But  there  is  sufficient  scope  for  imitating 
the  manner  of  our  Lord,  by  a  proper  choice  of  similes 
and  examples  borrowed  from  things  human,  for  assist- 
ing the  apprehension  of  the  people  in  things  divine. 

In  regard  to  the  manner  of  treating  the  different 
branches  of  the  subject  I  shall  only  further  add,  that 
if  there  occur,  on  any  of  them,  any  difficulty  arising 
either  from  the  nature  of  the  point  to  be  discussed,  or 
from  misconceptions  of  the  subject  commonly  enter- 
tained, or  from  any  customary  but  wrong  way  of  ex- 
plaining it,  such  difficulties  will  generally  be  best  ob- 
viated in  the  entry  ;  I  say,  generally,  because  some- 
times a  simple  and  distinct  explanation  will  make  the 
difficulty  entirely  vanish,  and  at  most  it  will  require 
only  one's  remarking,  as  it  were  by  the  way,  the  mis- 
representation that  has  been  given,  or  the  misconcep- 
tion that  has  been  entertained  of  such  a  part  of  the 
subject.  Let  it  serve  also  as  a  general  rule  in  this  kind 
of  discourses,  to  avoid  too  great  subdety  and  depth  in 
your  explanations.  The  many  controversies  that  have 
arisen  in  the  christian  church,  and  the  parties  and  fac- 
tions  into  which  Christendom  is  unhappily  divided, 
36 


282  CAMPBELL'S  LECTURES. 

have  amongst  all  of  them,  in  less  or  more,  given  rise 
to  a  scholastic  manner  of  treating  almost  every  ques- 
tion in  divinity,  a  manner  extremely  unsuitable  to  the 
simplicity  of  the  sacred  idiom,  and  the  purpose  of  edi- 
fying a  christian  congregation.  The  same  thing  has 
also  given  rise  to  a  sort  of  technical  language  in  those 
matters,  which  is  somewhat  different,  indeed,  in  every 
different  sect,  and  too  much  savouring  in  all  of  the 
cobweb  distinctions  of  schoolmen  and  metaphysicians, 
but  very  little  of  the  wisdom  which  is  from  above.  It 
is  this  which  hatli  made  preaching  in  many  places  de- 
generate into  what  the  apostle  terms,  *'  doting  about 
questions  and  strifes  of  w^ords,  whereof  cometh  envy, 
strife,  railings,  evil  surmisings,  perverse  disputings  of 
men  of  corrupt  minds  and  destitute  of  the  truth."  I 
have  often  recommended,  and  can  scarce  sufficiently 
inculcate  on  all  students  in  theology,  to  be  more  con- 
versant with  their  Bible,  than  with  the  writings  of  any 
of  the  most  celebrated  divines,  to  whatever  sect  or 
party  they  belong,  and  to  familiarize  themselves  to  the 
style  and  sentiments  of  the  former  much  more  than  to 
those  of  the  latter.  I  am  far  from  thinking,  that  w-e 
ought  to  reject  the  use  of  the  latter  altogether;  but 
am  clearly  of  opinion  that  the  more  assiduous  and  un- 
intermitted  study  of  the  former  should  give  an  ascen- 
dent in  our  minds  to  the  sentiments,  to  the  turn  of 
diinking,  and  even  to  the  forms  of  expression  when 
we  learn  them,  and  should  serve  as  a  proper  check,  to 
j)revent  our  imhibin;^  and  adopting  too  implicitly, 
either  in  tenets  or  in  style,  the  peculiarities  of  a  sect. 
Before  I  leave  this  article,  I  would  also  warn  you 
against  another  fault,  which  is  sometimes  to  be  met 
with,  and  that  is,  using  the  scripture  style  itself  in  an 


CAMPBELL'S   LECTURES.  283 

unmeaning  manner.  There  are,  especially  in  the  pro- 
phets, it  must  be  acknowledged,  several  passages, 
about  the  seiise  of  which  the  most  learned  and  judi- 
cious interpreters  are  divided  ;  there  are  many  more 
expressions,  which  are  not  intelligible  at  least  to  the 
common  people,  and  even  of  many,  tliat  are  quite 
perspicuous  when  considered  as  standing  in  con- 
nection with  the  context,  such  applications  are  often 
made,  as  convey  either  no  meaning  at  all,  or  a  very 
different  meaning  from  that  which  is  suggested  by  the 
same  words  as  they  are  situated  in  scripture.  This 
is  turning  the  language  of  the  Spirit  itself,  if  not  to  a 
bad  use,  at  least  into  mere  cant  and  jargon,  a  practice 
exceedingly  common  in  the  theological  writings  of  the 
last  century  intended  for  the  use  of  the  people,  but  not 
so  often  to  be  met  w^iih  in  the  present  age ;  except 
amongst  a  few,  on  whom  the  dregs  of  the  fanaticism, 
conceited  ignorance  and  factious  spirit  of  the  former 
seem  entirely  to  have  settled.  The  true  origin  of  this 
abuse  is  an  excessive  tendency  to  the  use  of  scripture 
phraseology,  merely  in  the  way  of  allusion.  Let  it  be 
observed,  that  I  do  by  no  means  condemn  in  the  gross 
an  allusive  application  of  scripture  phrases,  when  clear, 
vvlien  apix)site,  and  w4ien  emphatical,  as  they  often  are, 
although  we  be  sensible  that  the  meaning,  in  which 
we  employ  them,  does  not  coincide  with  that  which 
they  have  in  the  sacred  volume.  Where  they  are  not 
quoted  in  the  way  of  proof,  but  manifestly  adopted  in 
the  way  of  illustration,  they  produce  nearly  the  effect 
of  similitude,  containing  an  implicit  comparison  be- 
tween the  event  to  which  they  originally  referred,  and 
that  to  which  they  are  applied  by  the  preacher.  Be- 
sides, this  method  of  applying,  by  way  of  allusion,  pas. 


2S4  CAMPBELL'S  LECTURES. 

sages  of  the  Old  Testament  we  find  also  frequently- 
adopted  by  the  writers  of  the  New.  Such  an  use 
therefore,  we  must  declare  in  general,  is  not  only- 
allowable  but  often  energetic.  It  requires  however  to 
be  managed  with  the  utmost  discretion.  Corruptio  op- 
timi  pessima  is  even  grown  into  a  proverb. 

There  are  two  dangers,  in  particular,  which  here 
ought  to  be  carefully  guarded  against.  One  is,  that 
whilst  we  mean  only  to  make  an  allusive  application, 
we  may  not  express  ourselves  in  such  a  manner,  as 
might  seem  to  fix  a  sense  on  holy  writ  different  from 
that  of  the  inspired  penmen.  The  other  is,  that  we 
do  not  run  into  the  obscure  and  enigmatic  style,  as  is 
sometimes  done  through  an  excessive  inclination  to 
hunt  after  scripture  phrases,  tropes  and  figures,  or  after 
figurative  applications  of  what  perhaps  was  sufficiently 
plain  in  the  literal  and  original  use.  Nothing  can  be 
more  opposite  to  the  nature  and  intention  of  the  ex- 
planatory discourse  than  such  a  method.  For  however 
emphatical  a  clear  and  apposite  allusion  may  be,  no- 
thing can  have  a  worse  effect,  when  the  resemblancJe 
is  but  faint  and  scarcely  discernible,  for  then  the  way 
of  applying  the  sacred  words  inevitably  appears,  to  the 
more  judicious  hearers,  affected  and  far  fetched ;  and 
though  the  imaginations  of  the  more  ignorant  may  be 
pleased,  and  their  ears  as  it  were  tickled  by  the  use  of 
phmses,  for  which  through  habit  they  have  acquired  a 
veneration,  their  understandings  are  not  at  all  enligh- 
tened. On  the  contrary  the  subject  (though  they  may 
not  be  sensible  of  it ;  for  those  of  this  class  are  very 
prone  to  mistake  words  for  things,  and  mere  sound  for 
sense)  is  more  veiled  and  darkened  to  them,  than  it 
was  before.  A  preacher  who  is  ever  on  the  scent  (and 


CAMPBELL'S  LECTURES.  285 

such  preachers  I  have  sometimes  heard)  for  allusive 
scripture  phrases,  can  express  nothing  in  a  simple, 
natural  and  perspicuous  manner.  He  will  exhibit  to 
you  the  mental  blindness  of  the  unregenerate,  by  tell- 
ing you,  that  they  "  see  men  as  trees  walking ;"  spi- 
ritual and  temporal  mercies  he  rarely  fails  to  denomi- 
nate, "  the  blessings  of  the  upper  and  the  neiher 
springs;"  in  order  to  denote  the  assurance,  which  the 
church  or  christian  community  have  of  a  triumph 
over  all  their  enemies,  he  will  tell  us,  *^  The  shout  of 
a  king  is  among  them,  and  he  hath  as  it  were  the 
strength  of  an  unicorn  ;"  and  to  express  I  know  not 
what  (but  I  have  myself  heard  the  phrase  adopted  by 
preachers  of  this  stamp)  he  tells  us  very  pompously, 
*'  The  king's  goings  are  always  to  be  seen  in  the  sanc- 
tuary." Nay,  what  is  worse,  (but  I  remark  it  here 
only  by  the  way)  sometimes  dark  and  indefinite  ex- 
pressions, like  these,  are  converted  into  petitions  and 
adopted  in  public  prayer.  Such  will  say,  *^  may  the 
shout  of  a  king  be  amongst  us ;  may  his  goings  be 
seen  in  the  sanctuary  ;"  and  many  other  such  indefi- 
nite and  dark  expressions  one  has  sometimes  occasion 
to  hear,  where  they  are  exceedingly  unsuitable,  in  the 
public  devotions ;  for  though  the  speaker  may  himself 
afiix  some  meaning  to  them,  it  is  impossible  they 
should  be  understood  or  applied  aright  by  the  much 
greater  part  of  the  audience.  With  respect  to  them 
therefore,  he  acts  much  the  same  part,  as  if  he  prayed 
in  an  unknown  tongue.  So  much  for  the  manner  and 
the  style  in  which  the  doctrines  and  the  duties  of  our 
religion  ought  to  be  explained  to  the  people.  I  shall 
only  add  upon  the  whole  of  this  branch  of  the  subject, 
as  a  general  position  that  will  never  fail  to  hold,  that 


286  CAMPBELL'S   LECTURES. 

the  surest  expedient,  that  any  person  can  devise,  for 
preventing  his  explanation  of  his  subject  from  being 
unintelHgible  to  the  hearers,  is  to  be  careful,  in  the 
first  place,  that  he  distinctly  understand  it  himself.  It 
was  well  said  by  a  master  in  this  valuable  art,  "  Si  rem 
potenter  conceperis,  nee  animus,  nee  facundia  in  con- 
cione  defutura  sunt ;"  or  in  the  words  of  Jerom,  '*  Quia 
firmiter  concepimus  bene  loquimur."  We  may  safely 
pronounce,  that  in  ninety-nine  cases  out  of  a  hundred, 
where  we  find,  in  any  writing,  the  thoughts  to  be  darkly 
and  confusedly  expressed,  the  true  reason  has  been,  the 
dark  and  confused  conceptions  of  the  author.  One 
ought  therefore,  before  all  things,  to  endeavour  to  be 
master  of  the  subject  which  he  explains,  to  range  his 
thoughts  properly  and  naturally,  to  have  a  distinct 
meaning  to  every  expression  that  he  uses,  and  to 
employ  only  such  as  he  has  reason  to  believe  will  be 
generally  intelligible. 

It  remains  only  now,  that  in  this  species  of  discourse 
we  Consider  the  conclusion.  And  here,  if  not  always, 
it  will  very  generally  be  proper,  to  begin  with  a  brief 
recapitulation  of  the  articles  discussed.  This  is  of 
iniportance  both  for  the  better  understanding  of  the 
subject,  and  for  fixing  it  more  firmly  in  the  memo- 
ry, and  is  almost  indispensable  when  the  subject  hap- 
pens to  be  complex.  But  this  is  the  smallest  and 
the  easiest  part  of  what  in  such  discourses  should 
constitute  the  conclusion.  As  in  religion,  the  ulti- 
mate end  both  of  knowledge  and  faith  is  practice, 
or,  in  other  words,  the  real  improvement  of  the  heart 
and  life,  so  every  doctrine  whatever  is  of  use,  either 
as  a  direction  in  the  performance  of  duty,  or  as  a 
motive  to  it.  And  the  knowledge  and  belief  of  hearers 


CAMPBELL'S   LECTURES.  287 

are  no  farther  salutary  to  them,  than  this  great  end  is 
reached.  On  the  contrary,  where  it  is  not  reached 
where  the  heart  is  not  bettered  and  the  life  reformed, 
they  prove  only  the  means  of  aggravating  their  guilt 
and  heightening  their  condemnation.  The  doctrines 
of  the  unity  and  spirituality  of  the  Godhead  serve  to 
point  out  the  proper  object  of  religious  worship,  and 
the  nature  of  that  worship  which  must  be  acceptable 
to  God.  The  other  doctrines  concerning  the  divine 
attributes  serve  both  for  our  direction  in  regard  to  the 
adoration  and  homage  which  we  owe  to  Him,  and  also 
as  motives  to  the  duties  of  reverence,  trust,  love  and 
obedienc  .  The  scripture  doctrine,  in  regard  to  the 
positive  institutions  of  religion,  serves  chiefly  to  direct 
us  as  to  the  manner  and  disposition,  in  which  these 
institutions  ought  to  be  celebrated.  The  other  doc- 
trines oi  Christianity  are  manifestly  intended  to  be 
used,  and  are  employed  by  the  sacred  writers  as  mo- 
tives to  a  pious  and  christian  life.  How  strongly  does 
the  doctrine  of  the  mediation  inforce  the  calls  given  in 
scripture  to  sinners  to  repentance  ?  How  powerfully 
does  the  doctrine  of  the  influences  of  the  Holy  Spirit, 
rightly  understood,  tend  both  to  excite  us  to  assiduity 
and  fervour  in  our  devotions,  and  to  animate  our  en- 
deavours after  moral  perfection  in  the  persuasion  of 
this  almighty  aid  ?  Need  I  suggest  the  practical  use 
to  which  the  doctrines  of  the  resurrection,  of  the  future 
judgment,  of  the  final  retribution,  of  heaven,  hell  and 
eternity  so  manifestly  point  ?  Nor  can  any  thing  appear 
more  proper  and  natural,  than  such  a  manner  of  end- 
ing a  discourse  which,  as  to  the  substance  of  it,  was 
addressed  purely  to  the  understanding  of  the  hearers ; 
in  as  much  as  it  is  incontrovertible,  that  the  revelation 


288  CAMPBELL'S  LECTURES. 

of  these  important  truths  delivered  in  the  gospel  wdLH 
never  intended  to  terminate  in  being  understood  and 
assented  to,  but  in  having  a  happy  influence  on  the 
disposition  of  mind  and  whole  behaviour.  It  v^as  not 
given  to  gratify  our  curiosity,  but  to  regulate  our  lives. 
Hence  it  is,  that  we  fmd  it  so  frequently  in  scripture 
joined  with  epithets  and  attributes  expressive  of  this 
quality,  a  most  holy  faiths  a  doctrine  aceording  to  god- 
liness^ and  sound  doctrine^  vyiaivsaa  SiSaaxa^ta  whole- 
somt  instruction,  not  (as  the  expression  has  been  some- 
times perverted  by  the  bigoted  retainers  to  a  party)  a 
p^  ecise  conformity  in  phraseology  and  opinion  to  all 
the  little  captious  particularities  of  the  sect.  It  is  im- 
possible to  conceive  any  thing  more  remote  from  the 
original  signification  of  the  word,  sound.  It  is  a  term,- 
which  marks  not  the  logical  justness  of  a  theory,  but 
its  beneficial  tendency  ;  it  is  not  the  truth  of  any  notion 
which  can  denominate  it  sound,  but  the  salutary  influ- 
ence it  hath  on  human  life,  that  which  makes  it  serve 
as  food  and  medicine  to  the  soul.  Whatever  in  divini- 
ty is  void  of  such  influence,  like  the  far  greater  number 
of  the  metaphysical  questions  agitated  among  contro- 
vertists,  whether  true  or  fiUse,  is  hollow  and  unsound, 
a  barren  insignificant  speculation :  whatever  hath  an 
opposite  influence,  (and  such  doctrines  also  have  been 
broached)  and  tends  to  subvert  the  foimdation  of  mu- 
tual love  and  obligations  to  the  practice  of  virtue,  is 
more  properly  termed  poisonous.  Nay  the  pure  una- 
dulterated tenets  of  the  gospel  have  so  direct  and 
manifest  a  tendency  to  enforce  sanctity  of  life  and 
manners,  that  when  any  of  them  are  treated  of  by  the 
inspired  writers  of  the  New  Testament,  the  subject  is 
almost  invariably  concluded  by  such  a  practical  appli- 


CAMPBELL'S   LECTURES.  ^^gy 

Cation.  Thus  the  apostle  Peter,  (2  Peter  iii.)  after 
treating  of  the  general '  conflagration,  very  naturally 
concludes,  *'  Seeing  then  that  all  these  things  shall  be 
dissolved,  what  manner  of  persons  ought  ye  to  be  m  all 
holy  conversation  and  godliness  ;"  and  after  taking 
notice  of  the  new  heavens  and  new  earth,  that  shall 
succeed  the  present,  he  adds,  "  Wherefore,  beloved, 
seeing  that  ye  look  for  such  things,  be  diligent  that  ye 
may  be  found  of  him  in  peace  without  spot  and  blame- 
less." In  like  manner,  the  apostle  Paul,  after  treating 
at  some  length  of  the  resurrection,  concludes  the  wliole 
with  this  earnest  exhortation,  ( 1  Cor.  xv.  58.)  *'  There- 
fore, my  beloved  brethren,  be  ye  stedfast,  immoveable^ 
always  abounding  in  the  work  of  the  Lord,  for  as  much 
as  ye  know  that  your  labour  is  not  in  vain  in  the  Lord." 
It  is  almost  only  this  part,  which  in  explanatory  dis- 
courses admits  of  warmth,  and  what  may  be  called  an 
address  to  the  affections.  A  deep  sense  in  the  preacher 
of  the  importance  of  this  improvement  of  every  in- 
struction which  he  gives,  an  afiectionate  desire  of 
promoting  the  good  of  the  people,  and  a  2eal  for  the 
interests  of  religion  and  virtue  are  the  only  sure  me- 
thods I  know  of,  for  qualifying  him  to  address  them 
suitably  and  efficaciously. 

37 


LECTURE    X. 


Of  Conti'oversial  DisGOurscs....CancIour  and  Simplicity  ever  to  be  studied  in 
the  Defence  of  Truth. 

I  HAVE  now  finished  the  consideration  of  the  expla- 
natory sermon,  which  is  of  all  the  kinds  mentioned  the 
simplest,  and  approaches  nearest  to  what  in  the  primi- 
tive church  was  called  homily.  The  end  of  it,  as  was 
observed,  is  to  dispel  ignorance  and  to  communicate 
knowledge,  and  for  this  purpose  it  addresses  the  under- 
standing of  the  hearers.  The  next  in  order  is  the  con- 
troversial^ addressed  also  to  the  understanding,  its  end 
being  to  conquer  doubt  and  error  and  to  produce  be- 
lief. In  other  words,  by  the  first  it  is  proposed  to 
inform  the  hearers,  by  the  second  to  convince  them. 
It  is  the  second  kind,  which  I  now  intend  to  consider, 
and  shall  endeavour  to  despatch,  what  I  have  to  offer 
upon  it  in  the  present  lecture.  There  are  many  ob- 
servations, such  as  those  regarding  the  unity  of  the 
subject,  the  choice  of  a  text,  the  topics  proper  for 
the  exordium,  the  explication  of  text  and  context, 
where  necessary,  which  hold  equally  in  all  the  kinds 
and  therefore  need  not  be  repeated  in  the  examination 
of  each  difterent  kind. 


CAMPBELL'S  LECTURES.  201 

In  regard  to  the  imittj  of  the  subject,  I  shall  only 
observe,  that  here  it  admits  rather  a  clearer  definition 
or  description,  than  perhaps  in  any  of  the  others.  A 
controversial  sermon  is  then  strictly  one,  when  there  is 
only  one  thesis,  as  I  may  call  it,  that  is,  one  proposi- 
tion, whether  affirmative  or  negative,  the  truth  of  which 
it  is  the  scope  of  the  whole  discourse  to  evince.  Sup- 
pose a  preacher  should  (in  order  to  guard  his  people 
against  some  apparent  danger  of  seduction ;  for,  with- 
out some  special  reason  of  this  sort,  controversy  is  not 
eligible  in  the  pulpit,)  judge  it  necessary  to  maintain 
the  lawfulness  of  infant- baptism ;  that  which  would 
constitute  his  performance  one,  is  that  the  aim  of  the 
whole,  and  of  every  part,  should  unite  in  supporting 
this  position,  that  it  is  agreeable  to  the  gospel  dispen- 
sation, that  infants  should  be  baptized.  The  thing 
might  be  illustrated  by  a  thousand  other  examples,  but 
it  is  really  so  plain  in  itself,  that  I  could  not  consider 
it,  as  any  other,  than  losing  time  to  produce  more 
instances. 

In  regard  to  the  text,  the  same  qualities  are  required 
here  as  in  the  former  species,  namely  appositeness, 
simplicity  and  perspicuity.  In  regard  to  the  first  of 
these,  the  appositeness,  let  it  be  remarked  here  by  the 
way,  that  it  is  not  possible  to  find,  on  every  subject,  a 
text  that  has  this  quality  in  an  equal  degree.  On  some 
articles,  the  declarations  of  scripture  are  more  explicit 
and  direct ;  on  others,  not  less  certain  even  from  scrip- 
ture, the  evidences  at  least  in  regard  to  the  mode  of 
expression  are  more  implicit  and  indirect.  I  may  ob- 
serve also  that  we  are  not  to  understand  this  quality  of 
apposite  so  stricUy,  as  to  suppose,  that  by  the  text  we 
should  discover  whether  the  intended  sermon  is  to  be 


'm  CAMPBELL'S  LECTURES. 

explanatory  or  controversial.  This  is  hardly  ever  to 
be  expected.  The  text  John  iv,  24,  *♦  God  is  a  spirit,** 
is  simple,  perspicuous  and  apposite,  either  for  an  ex-= 
planatory  discourse  on  the  nature  of  the  Divine  spiritu- 
ality, or  for  a  controversial  discourse,  whose  aim  is  to 
evince  the  spirituality  of  God,  Nay  in  a  course  of 
preaching  on  points,  which  may  be  controverted,  this 
method,  especially  by  a  pastor  in  his  own  parish,  is 
sometimes  not  improperly  adopted.  His  division  of 
the  subject  accordingly,  w^hen  he  first  enters  on  it,  may 
be  this,  first  to  explain  the  doctrine  of  his  text  what- 
ever it  be,  secondly  to  evince  the  truth  of  that  doctrine. 
As  however  the  tenour  of  these  two  different  parts, 
from  the  nature  of  the  composition  fitted  to  each,  is 
very  diiferent,  it  is  commonly  better  to  disjoin  them, 
so  far  as  to  make  separate  discourses  of  them,  though 
from  the  same  passage  of  sacred  writ,  the  explanation 
being  the  subject  of  the  first,  and  the  proof  of  the  sub- 
ject of  that  which  immediately  succeeds  the  other. 
But  when  the  explanatory  part  may  with  sufficient  dis- 
tinctness be  despatched  in  a  few  sentences,  I  should 
admit  that  both  parts  may  conveniently  enough,  and 
without  violating  the  unity  of  design,  be  comprised  in 
the  same  discourse.  Something  extremely  similar  we 
find  to  have  taken  place  sometimes  in  the  judiciary 
pleadings  of  the  ancients,  which  I  observed  to  have  an 
analogy,  in  point  of  form,  to  controversial  sermons. 
When  the  law  was  either  obscure  or  complex,  a  sepa- 
rate explanation  of  the  statute  was  made  to  precede 
the  argunpents  either  for,  or  against  the  accused.  And 
we  can  easily  perceive  the  expediency  of  this  method 
for  throwing  light  upon  the  proof,  and  assisting  the 
hearers  in  discerning  the  justness  of  the  reasoning,   A 


CAMPBFXL'S  LECTURES.  293 

similar  manner  we  find  recommended  by  the  example 
of  some  of  the  best  preachers,  both  in  French  and  in 
English. 

In  the  controversial  sermon  after  the  exordium,  and 
brief  explanation  of  the  text  and  context  where  neces- 
sary ;  the  point  of  doctrine  to  be  either  supported  or 
refuted,  ought  to  be  as  distinctly,  perspicuously  and 
briefly  as  possible  proposed,  and  then  the  method 
ought  to  be  laid  down,  in  which  you  intend  to  manage 
the  argument.  This  method  on  diflferent  questions 
will  be  very  different.  When  a  controverted  point  is 
simple  in  its  nature,  and  when  there  is  only  one  oppos- 
ing sentiment,  which  the  preacher  has  to  refute,  the 
most  common,  and  indeed  the  most  natural  method  he 
can  take  will  be,  first  to  refute  the  arguments  of  the 
adversary,  and  secondly  to  support  his  own  doctrine 
by  proper  proofs.  On  the  first,  his  acquaintance  with 
the  adversary's  plea  must  serve  for  a  director}^  as  to 
the  method  wherein  he  should  proceed.  Only  let  it 
be  observed  in  general,  that  where  one  means  honest- 
ly to  defend  truth  and  to  detect  error,  he  will  ever 
find  his  account  in  employing  the  most  plain  and  une- 
quivocal expressions,  and  in  exposing  the  ambigui- 
ties and  indefinite  terms,  in  which,  it  often  happens, 
that  the  sophistry  of  the  adverse  party  lies  concealed, 
some  of  our  theological  disputes,  and  even  some  of 
those  which  have  created  the  greatest  ferments  and 
most  lasting  animosities  among  christians,  are  merely 
verbal.  These,  as  much  as  possible,  ought  to  be 
avoided.  Others,  in  which  there  is  a  real  difference 
in  opinion,  as  well  as  in  expression,  in  the  different 
sides,  have  nevertheless  given  rise  to  a  deal  of  logoma- 
chy in  the  hianner  wherein  they  have  been  managed. 


294  C A^IPBELL'S  LECTURES. 

In  most  questions,  what  is  of  real  weight  in  the  way 
of  argument  on  the  opposite  sides  might  be  reduced 
to  a  very  small  compass.  It  will  well  become  the  as- 
sertor  of  truth,  whose  cause  has  the  greater  advantage, 
the  stronger  the  light  be,  into  which  he  brings  it,  to 
endeavour  by  clearing  off  the  rubbish  of  mere  cavils, 
ambiguous  and  indefinite  words  and  phrases,  to  con- 
vey plain  and  determinate  ideas  to  the  hearers,  and 
thus  as  much  as  possible  to  simplify  the  question. 
Then  let  him  discuss  severally,  what  is  thought  to  be 
of  most  moment  on  the  adverse  side,  avoiding  to  tire 
his  hearers  with  too  curious  a  minuteness  of  investiga- 
tion, or  to  perplex  himself  with  a  needless  multiplicity 
of  topics.  Another  error  in  disputation,  which  is  by 
far  too  common,  is  when  one  will  admit  nothing  in  the 
pica  or  arguments  of  an  adversary  to  be  of  the  smallest 
weight.  That  they  have  no  weight  may  be  the  case 
sometimes,  but  it  is  not  always  so.  And  this  extreme 
will  ever,  with  the  more  judicious,  savour  either  of 
blind  zeal  in  the  preacher,  or  of  a  total  want  of  can- 
dour, which  will  rather  create  a  prejudice  against  the 
speaker,  in  the  minds  of  those  who  are  intelligent  and 
sensible,  that  he  does  not  justice  to  the  other  side,  than 
incline  them  to  give  a  favourable  reception  to  his  ar- 
guments. It  gives,  besides,  an  appearance  to  the  de~ 
bate  which  savours  much  more  of  proceeding  from  a 
mind  ambitious  of  the  glory  of  victory,  than  concern- 
ed for  the  interests  of  truth.  I  have  heard  a  disputant 
of  this  stamp,  in  defiance  of  etymology  and  use,  main- 
tain that  the  word  rendered  in  the  New  Testament 
baptize^  means  more  properly  to  sprinkle  than  to 
plunge,  and,  in  defiance  of  all  antiquity,  that  the  former 
method  was  the  earliest  and,  for  many  centuries,  Xh^ 


CA]!kiPBELL'S  LECTURES.  -igs 

most  general  practice  in  baptizing.  One,  who  argues 
in  this  manner,  never  fails,  with  persons  of  knowledge, 
to  betray  the  cause  he  would  defend  ;  and  though  with 
respect  to  the  vulgar,  bold  assertions  generally  suc- 
ceed, as  well  as  arguments,  sometimes  better ;  yet  a 
candid  mind  will  disdain  to  take  the  help  of  a  false- 
hood, even  in  support  of  the  truth. 

After  discussing  the  adversary's  plea,  it  will  be  pro- 
per in  the  second  place  to  enter  on  the  proofs.  If  the 
point  under  examination  is  knowable  by  the  light  of 
nature,  as  if  it  regard  the  being  and  perfections  of  God, 
or  the  great  obligations  of  morality,  one  topic  of  argu- 
ment may  not  improperly  be  taken  from  the  discove- 
ries of  natural  reason,  and  on  some  points,  like  that  of 
a  future  state  of  retribution,  even  the  universal  con- 
sent of  mankind,  and  the  earliest  traditions,  that  have 
as  yet  been  traced  in  any  country,  may  not  implausi- 
bly be  pleaded.  Sometimes  ecclesiastical  history  will 
furnish  a  head  of  argument.  This  happens  especially 
when  the  question  relates  to  any  usages  or  ceremonies 
that  have  obtained,  or  to  the  manner  of  celebrating  anv 
of  the  positive  institutions.  But  the  principal  foun- 
dation of  argument  for  the  preacher  will  always  be  the 
sacred  scripture.  This  is  true  whatever  be  the  con- 
troverted doctrine,  since  in  order  to  entitle  it  to  a  dis- 
cussion from  the  pulpit,  it  ought  to  be  a  doctrine  in 
which  the  faith  or  morals  of  a  christian  are  concerned. 
If  the  tenet  maintained  be  purely  a  point  of  revelation, 
the  scripture  is  in  a  manner  the  preacher's  only  ground, 
on  which  his  reasonings  can  be  built.  From  this  also 
different  topics  of  argument  may  be  raised,  either  from 
different  passages,  or  from  the  different  lights  in  \A'hich 


296  CAMPBELL'S  LECTURES. 

it  is  ill  holy  writ  exhibited,  as  suits  the  nature  of  the 
subject. 

In  arguing  from  the  divine  oracles,  great  care 
ought  to  be  taken  that  we  quote  and  interpret  them 
candidly ;  in  other  words  that  we  give  always  what, 
according  to  the  best  of  our  judgment,  is  the  real  sense 
of  the  sacred  author.  Preachers,  I  know%  will  some- 
times  make  a  very  plausible  appearance  of  supporting 
their  side  of  the  question  by  a  passage  of  scripture, 
which  in  the  detached  way  wherein  they  quote  it,  ap- 
pears very  favourable,  but  which,  taken  in  connection 
with  its  context,  means  something  totally  distinct. 
For  my  own  part,  were  the  doctrine  meant  to  be  de- 
fended ever  so  truly  a  scriptural  doctrine,  I  could  not 
approve  an  attempt  to  support  it  by  such  a  misapplica- 
tion of  holy  writ,  and  consequently  by  misleading  the 
•  hearers  in  regard  to  the  sense  of  particular  portions  of 
scripture.  This  is  like  bringing  people  to  submission 
to  magistracy,  by  perverting  the  sense  of  the  law  ;  and 
though  a  person  may  be  fighting  in  a  good  cause,  one, 
who  takes  this  method,  fights  with  illicit  weapons.  If 
it  be  safer  to  be  under  God's  direction,  than  under 
any  man's,  it  must  be  safer  to  exhibit  to  the  people  the 
sense  of  the  sacred  oracles  purely  and  candidly,  leav- 
ing it  to  them  to  form  the  conclusions  and  make  the 
application.  This  I  take  to  be  preaching  not  ourselves, 
but  Christ  Jesus  the  Lord,  and  ourselves  the  people's 
servants  for  Jesus^s  sake.  The  contrary  method  is 
indeed  preaching  ourselves,  it  is  abounding  in  our 
own  sense,  and  even  wresting  the  word  of  Christ  to 
render  it  subservient  to  our  opinions.  I  would  not  by 
any  means  however  be  understood  to  pass  so  severe  a 
censure  on  the  misapplication  of  a  passage  of  scripture 


CAMPBELL'S    LECTURES.  297 

arising  from  a  mistake  of  the  sense,  a  thing  to  'svhich 
the  wisest  and  the  best  arc  hable,  but  only  on  an  in- 
tended misrepresentation  of  the  true  meaning,  in  order 
to  make  it  serve  as  evidence  of  a  point  we  arc  main- 
taining. That  I  may  be  better  understood  in  the  aim 
of  this  remark,  I  shall  produce  an  example  in  the  way 
of  illustration.  In  support  of  this  doctrine,  that  what- 
ever is  done  by  unbelievers,  even  those  actions  which 
are  commonly  accounted  most  laudable  and  virtuous, 
are  of  the  nature  of  sin  ;  it  has  been  sometimes  very 
gravely  and  very  confidently  urged,  that  the  apostle 
says  expressly  (Rom.  xiv.  23)  *'  Whatsoever  is  not  of 
faith  is  sin."  Yet  this  expression  (hov/ever  apposite 
it  may  appear,  when  cut  off  from  the  passage  with 
which  it  stands  connected)  has  not  the  remotest  relation 
to  that  famous  question.  When  recourse  is  had  to  the 
apostle  himself,  and  the  occasion  of  the  affirmation,  we 
find  it  is  brought  in  the  conclusion  of  his  reasoning, 
in  regard  to  a  point  much  disputed  in  that  early  age  of 
the  church,  the  observance  of  a  distinction  in  meats 
and  days.  And  though  the  apostle  explicitly  declares 
his  own  conviction,  that  no  kind  of  meat  is  in  a  reli- 
gious view  unclean  of  itself,  yet  he  is  equally  clear, 
that  to  him  who  esteemeth  any  thing  to  be  unclean,  to 
him  it  is  unclean,  because  he  believes  it  to  be  so. 
Hence  he  justly  concludes,  that  he  who  doubteth  is 
liable  to  condemnation,  if  he  eat ;  because  he  acts 
against  the  dictates  of  his  conscience,  even  though  a 
misinformed  conscience,  he  himself  not  believing  that 
he  does  right,  ''  for,"  he  adds,  "  whatever  is  not  of 
faith  is  sin  ;"  whatever  aption  is  not  accompanied  with 
a  belief  of  its  lawfulness,  is  so  far  criminal,  as  it  shows 
in  him,  who  commits  it,  a  presumptuous  disposition 
38 


225  CAMPBELL'S   LECTURES. 

to  violate  the  rights  of  conscience.  But  this  has  not 
the  least  reference  to  the  belief  of  the  principles,  tenets 
or  doctrines  of  Christianity  ;  but  merely  of  the  lawful- 
ness or  unlawfulness  of  certain  actions.  It  deserves 
also  to  be  remarked,  that,  in  the  matter  discussed  by 
the  apostle,  it  is  of  no  consequence,  for  rendering 
the  action  virtuous  or  vicious,  whether  the  things 
believed  be  true  or  false,  but  barely  that  they  be 
believed,  and  that  our  practice  be  conformable  to  our 
belief.  To  act  against  conviction  or  belief,  he  tells 
us,  is  a  sin,  to  forbear  acting  in  such  a  case  is  a  duty, 
even  though  the  thing  believed  be  a  falsehood.  Nay 
it  is,  in  fact,  against  what  he  himself  acknowledgeth 
to  be  an  erroneous  faith,  that  he  declares  the  man  just- 
ly condemnable  who  acts.  Now  when  such  a  perver- 
sion of  the  sacred  text,  as  I  have  been  illustrating,  is 
made  knowingly  by  the  speaker  against  his  better 
judgment,  it  is  without  doubt  w^hat  the  apostle  calls 
*'  handling  the  word  of  God  deceitfully,"  even  though 
the  sentiment,  in  support  of  which  it  is  produced,  be  a 
true  sentiment  and  conformable  to  the  doctrine  of  Holy 
Writ.  There  is  a  candour  and  simplicity,  which  ought 
ever  to  attend  the  ministry  of  religion,  not  only  in  re- 
galed to  the  ends  pursued,  but  in  regard  to  the  means 
employed  for  the  attainment  of  tl^te  ends.  Castalio  in 
the  defence  of  his  Latin  translation  of  the  Bible  against 
Beza,  who  had  attacked  him  with  a  virulence  which 
savours  too  much  of  what,  not  greatly  to  the  honour 
of  polemic  divinity,  has  been  called  the  odium  theolo- 
gicum,  amongst  other  things  mentions  an  accusation, 
for  translating  the  third  verse  of  the  first  chapter  of 
Genesis  in  this  manner,  "  Jussit  Deus  ut  existeret  lux, 
ct  extitit  lux,  God  commanded  that  light  should  be, 


CAMPBELL'S  LECTURES.  199 

cind  light  was."  And  the  reason  of  Beza's  animad- 
version is,  that  in  his  opinion,  Castalio  had,  by  so 
doing,  suppressed  an  important  argument  for  the  tri- 
nity. *'  Moses,"  says  Beza,  **  purposely  used  the 
verb  amar  said,  that  he  might  indicate  another  per- 
son in  the  Godhead  distinct  from  the  person  of  the 
Father,  and  from  the  person  of  the  Holy  Ghost,  name- 
ly the  Son  of  God,  by  whom  the  whole  series  of  crea- 
tion was  enunciated.  The  evangelist  John,  taking 
occasion  hence,  calls  him  Tioyog  the  word,  and  proves 
him  to  be  God,  and  to  have  been  in  the  beginning  with 
God.  But  this  man,  (meaning  Castalio)  excluding  the 
verb  said,  in  which  the  greatest  moment  and  principal 
weight  is  placed,  expresses  only  in  his  version  the  sig- 
nification of  the  verb  ihi  fiatJ^"*  Thus  far  Beza  ;  in 
which  remark  if  he  was  sincere,  as  we  are  bound  in 
charity  to  believe,  it  is  impossible,  whatever  his  erudi- 
tion and  other  talents  might  be,  to  think  otherwise  than 
meanly  of  his  skill  in  criticism.  I  own  at  the  same  time 
that  I  like  the  common  translation,  "  Dixit  Deus,  Fiat 
Itrx,  et  facta  est  lux  ;"  much  better  than  Castalio's^ 
and  that,  not  indeed  for  Beza's  reason,  which  is  no 
reason  at  all,  but  merely,  because  it  is  more  conform- 
able to  the  simplicity  and  dignity  of  the  original.  Cas- 
talio's  answer  to  the  above  charge,  though  it  would 
perhaps  be  thought  too  ludicrous  for  the  seriousness 
of  the  subject,  justly  exposes  the  absurdity  of  his  anta- 
gonist. "  Haec  sunt  illius  verba,  quibus  nihilo  aptius 
argumentatur,  quam  si  quis  ita  dicat.  Moses  in  illis 
verbis,  Dixit  serpens  femiiKe,  curvobis  dixit  Deus,  he. 
data  opera  usus  est  verbo  amar,  dixit,  ut  alteram  in 
diabolo  personam  distinctam  a  persona  patris,  et  a  per- 
sona spiritus  impuri,  nempe  fiUum  diaboli  insigniret; 


300  CAMPBELL'S   LECTURES. 

nam  certe  simillima  est  locutio."     He  subjoins  this 
sentiment,  in  ^vhich  every  lover  of  truth  will  cordially 
agree  with  him.     "  Ego  veritatem  velim  veris  argu- 
mentis   defendi,  non  ita  ridiculis,  quibus  deridenda 
propinetur  adversariis."    How  much  more  modest,  in 
this  respect,  was  Calvin,  w^hose  zeal  for  the  doctrine 
will  not  be  questioned,  than  either  Beza  or  Luther  ? 
This  last  had  exclaimed  with  great  vehemence  against 
both  Jews  and  antitrinitarians,  for  not  admhting  that 
in  these  words,  in  the  first  verse  of  Genesis,   God 
created,  bara  Elohim^  there  is  contained  a  proof  of  the 
trinity,  because  the  noun,  signifying  God,  in  the  He- 
brew has  a  plural  form,  though  joined  to  a  verb  in  the 
singular.     Calvin  on  the  contrary  refutes  this  argu- 
ment, or  quibble  rather,  at  some  length,  and  adds  ju- 
diciously, speaking  of  this  expression,  '*  Monendi  sunt 
lectores  ut  sibi  a  violentis  ejusmodi  glossis  caveant." 
I  remember  once  to  have  heard  a  sort  of  lecture,  on 
the  miraculous  cure  of  Bartimeus's  blindness,  from 
perhaps  the  most  popular  preacher,  I  cannot  add  the 
mbst  judicious,  that  has  appeared  in  this  island  in  tlte 
present  century.    From  these  words  of  the  blind  man, 
addressed  to  Jesus,  who  had  asked  him,  what  he  would 
have  done  for  him  ?  "  Lord,  that  I  may  receive  my 
sight,"  the  preacher  inferred  not  only  tlie  divinity  of 
Jesus  Christ,   but  Bartimeus's   faith  in  this  article. 
"  He  could  not,"  said  he,  "  have  given  him  the  ap- 
pellation Lord  Ki;pte,  had  he  not  believed  him  to  be 
God."     And  yet  Mary   gave  the   same  appellation 
Ki;pte  to  Jesus,  when  she  took  him  for  no  higher  per- 
son than  a  gardener.    The  same  appellation  was  given 
by  the  jailor  to  Paul  and  Silas,  the  prisoners  under  his 
care,  Ki>pfot,     In  the  first  of  tliese  places  our  transla- 


CAMPBELL'S  LECTURES.  3il 

tors  have  rightly  rendered  it  Sir,  in  the  second  Sirs, 
Indeed  it  is  notorious,  that  both  in  the  Greek  version 
of  the  Old  Testament  and  in  the  New,  the  word,  like 
Dominus  in  Latin,  or  Signore,  in  Italian,  is  applied  in- 
discriminately, as  a  term  of  respect  to  God  or  to  man. 
I  own  I  could  not  help  concluding  in  my  own  mind 
from  the  remark.  Either  you  must  be  exceedingly  ig- 
norant in  regard  to  the  book  you  pretend  to  explain^ 
or  you  treat  sacred  writ  with  a  freedom  and  artifice, 
that  suit  better  the  subtlety  of  the  Jesuit,  than  the  sin- 
cerity of  the  cliristian  divine.  If  a  man  wanted  to  ren- 
der truth  suspicious  to  people  of  discernment,  I  know- 
no  better  way  he  could  take,  than  to  recur  to  sugh 
cavils  in  order  to  support  it. 

But  to  return  to  the  method  of  treating  the  proofs, 
from  which,  I  am  afraid,  I  shall  be  thought  to  have  di- 
gressed too  long.  I  observed  on  entering  on  this  ar- 
ticle, that  when  the  controversy  is  reducible  to  one 
simple  point,  and  when  there  is  only  one  opposing  sen- 
timent to  be  refuted,  the  preacher  might  make  the  re- 
futation of  objections  the  first  head  of  discourse,  and 
the  defence  of  the  doctrine  proposed  the  second.  And 
if  nothing  can  be  said,  in  refutation,  but  what  will  natu- 
rally find  a  place  in  treating  his  argument,  there  is  no 
necessity  that  the  discourse  should  be  divided  into 
separate  heads.  One  conclusive  argument  in  man}- 
cases,  is  as  good  as  a  great  number ;  for  every  part 
does  not  admit  variety.  Nor  ought  a  division  into  dif- 
ferent heads  to  be  considered  as  a  thing  indispensable. 
Sometime*?  indeed  when  there  is  but  one  argument,  it 
will  veiy  properly  admit  a  division,  as  the  conclusion 
rests  on  two  propositions  called  premises  ;  when  nei- 
ther of  these  can  be  said  to  be  self-evident,  it  may  be 


302  CAMPBELL'S  LECTURES. 

made  the  subject  of  the  first  head,  to  support  one  of  the 
premises,  and  of  the  second,  to  support  the  other.  I 
shall  borrow  an  instance  from  a  late  attempt  of  my 
own  in  this  way,  as  no  other  at  present  occurs  to  my 
memory.  The  design  was  to  evince  the  divinity  of 
our  religion  from  the  success  of  its  first  publishers. 
The  argument  stood  thus.  "  First,  the  natural  means 
originally  employed  in  propagating  the  gospel,  were 
utterly  inadequate,  and  must  have  proved  ineffectual, 
if  unaccompanied  with  the  divine  interposition.  Se- 
condly, the  means  employed  were  however  eminently 
effectual  beyond  all  example  before  or  since.  Conse» 
quently  they  were  accompanied  with  a  divine  interpo- 
sition,  and  our  religion  is  of  God."  But  every  argu- 
ment does  not  admit  this  division ;  for  often  one  of 
the  premises  is  either  self-evident,  or  which  amounts 
to  the  same,  received  by  those  against  whom  we  ar- 
gue. On  the  contrary,  when  the  subject  is  complex 
and  the  opinions  of  the  adversaries  various,  it  will  be 
l^etter  not  to  make  a  separate  head  of  refutation,  for 
where  there  are  many  jarring  sentiments  to  be  set  aside 
there  is  a  danger  of  distracting  the  mind  by  multipli- 
city. Let  the  truth  be  defended  by  arguments  dis- 
tinctly explained,  and  enforced,  and  in  doing  this,  es- 
pecially when  the  topics  are  drawn  from  holy  writ, 
occasion  may  be  taken  of  refuting  the  contradictory 
glosses  or  expositions  of  the  opponents  as  you  pro- 
ceed. In  this  the  preacher  ought  to  consult  carefully, 
what  will  give  most  simplicity  and  perspicuity  to  his 
reasoning.  Further,  a  question  is  sometimes  capable 
of  being  divided  into  two,  or  more,  distinct  though 
intimately  related  questions.  In  that  case  the  heads 
of  discourse  mav  be  the  examination  of  eacii.     When 


CAMPBELL'S   LECTURES.  303 

the  arguments  are  numerous,  it  is  better  to  class  them 
under  a  few  general  heads  or  topics  for  the  sake  of 
memory,  as  those  from  reason,  those  from  scripture, 
and  the  like. 

As  to  the  arrangement  of  the  arguments,  there  may 
sometimes  be  in  them  a  natural  order,  as  ^vhen  a  righi 
apprehension  of  one  is  previously  necessary  to  the  full 
conception  of  another.  When  they  arc  not  of  this 
kind,  the  speaker  ought  to  consider  the  disposition  ol' 
his  hearers.  If  their  prejudices  rather  oppose  his  doc- 
trine, he  would  need  to  begin  with  what  he  thinks 
will  have  the  greatest  weight  with  them,  lest  otherwise, 
by  introducing  the  debate  with  what  tlicy  shall  think 
frivolous,  he  should  disgust  them  in  the  entry,  and 
avert  their  attention  from  what  he  has  further  to  offer. 
In  general,  rhetoricians  have  recommended  to  bcgii\ 
and  end  with  the  strongest  arguments,  and  throw  the 
weakest  into  the  middle.  It  is  as  important,  that  you 
should  leave  a  good  impression  on  their  minds  in  end- 
ing the  debate,  as  that  you  should  bespeak  their  fa- 
vourable attention  by  what  is  of  consequence  in  the 
beginning.  They  would  have  the  orator  act,  in  this 
respect,  like  the  experienced  commander,  who  puts 
his  weakest  troops  into  the  middle  ;  for  though  he  has 
not  the  same  dependance  on  them,  as  on  those  in  the 
front  and  the  rear,  he  knows  they  are  of  some  use  by 
their  number,  and  add  to  the  formidable  appearance  of 
his  army. 

The  conclusion  here  may  very  properly  be  introduc- 
ed  by  an  abstract  or  recapitulation  of  the  argument, 
followed  with  a  suitable  improvement  of  the  doctrine 
proved.  There  does  not  seem  to  be  any  material  dif- 
jFerence,  in  what  constitutes  a  fit  conclusion  to  an  ex- 


504  CAMPBELL'S  LECTURES. 

planatory  discourse,  from  what  would  suit  a  controver- 
sial one.  Doctrine  is  the  general  subject  of  both  dis- 
courses. In  the  one  it  is  explained,  in  the  other  it  is 
proved.  The  direct  aim  of  the  first  is  knowledge,  but 
then  the  conviction  or  belief  is  taken  for  granted.  The 
direct  aim  of  the  second  is  conviction.  In  both,  the 
proper  application  is  the  influence  which  the  know- 
ledge and  belief  of  such  a  truth  ought  to  have  on  our 
disposition  and  on  our  practice.  Perhaps  in  the  con- 
clusion of  controversial  discussions,  it  might  not  be 
amiss  to  offer  some  observations  with  a  view  to  mode- 
rate the  unchristian  animosities,  which  differences  on 
these  articles  sometimes  occasion  among  those,  who 
all  profess  themselves  to  be  the  disciples  of  the  same 
Master,  and  to  shew  in  general  that  error  is  more  pro- 
perly a  ground  of  pity  than  of -indignation. 


nyi^'i',yi:^ 


LECTURE    XI. 


of  Commendatory  Discourses,  or  those  addressed  to  the  Imagination. 

We  have  now  discussed  the  discourses  addressed  to 
the  understanding,  those  two  especially,  the  explana- 
tory, whose  end  is  information,  by  dispelling  igno- 
rance, and  the  controversial,  whose  end  is  conviction, 
by  vanquishing  doubt  or  error.  I  come  now  to  that 
species  which  is  addressed  to  the  imagination.  For  as 
one  way,  and  indeed  a  very  powerful  way,  of  recom* 
mending  religion  is  by  example,  it  must  be  conducive 
to  the  general  end  of  preaching  above  mentioned,  to 
make  it  sometimes  the  scope  of  a  sermon,  to  exhibit 
properly  any  known  good  character  of  a  person  now 
deceased,  by  giving  a  lively  narrative  of  his  life,  or  of 
any  signal  period  of  his  life,  or  an  account  of  any  par- 
ticular virtue,  as  illustrated  through  the  different  pe- 
riods of  his  life.  For  performances  of  this  kii;d,  the 
history  of  our  Lord  affords  the  richest  fund  of  matter. 
In  like  manner,  the  lives  of  the  saints  recorded  in 
scripture,  the  patriarchs,  the  prophets,  the  apostles  and 
the  martyrs,  such  at  least  with  which,  from  the  ac- 
counts given  in  holy  writ,  we  have  it  in  our  power  to 
he  acquainted,  make  verv  proper  subjects.  Add  to 
39 


306  CAMPBELL'S  LECTURES. 

these,  deceased  persons  eminent  for  virtue  and  piety, 
whose  characters  are  well  known  to  the  people  ad- 
dressed. Panegyrics  of  this  kind  on  departed  friends 
were  more  in  use  formerly,  and  commonly  distin- 
guished by  the  name  of  funeral  orations.  As  praise 
of  this  kind  was  however  sometimes  prostituted^  and 
as  the  usage  itself  in  certain  circumstances  exposed 
the  preacher  to  the  temptation  of  making  a  sacrifice  of 
truth  from  motives  of  interest,  it  is  perhaps,  upon  the 
whole,  no  disadvantage  to  the  ministerial  character, 
that  the  practice  is,  in  this  country,  almost  entirely  laid 
aside,  and  that  we  are  now  very  nmch  confined  in  this 
respect  to  the  examples  which  the  sacred  canon  pre- 
sents us  with.  Now  to  do  justice  to  the  respectable 
qualities  and  worthy  actions  of  the  good,  is  to  present 
the  audience  with  a  beauteous  and  animated  pattern 
of  christian  excellence,  which,  by  operating  on  their 
admiration  and  love,  raiseth  in  their  minds  a  pious 
emulation.  That  we  are,  without  attending  to  it,  in- 
duced to  imitate  what  we  admire  and  love,  will  not 
admit  a  question.  It  might  not  want  its  use,  though 
scripture  hath  not  afforded  here  so  large  foundation  or 
so  ample  materials,  to  delineate  sometimes,  in  proper 
colours,  the  conduct  of  the  vicious,  with  its  natural 
consequences,  in  order  to  excite  a  proper  degree  of 
horror  and  detestation  against  vice.  But  this,  it  must 
be  owned,  would  require  to  be  handled  still  more  ten- 
derly. It  is  our  duty  to  love  and  esteem  the  virtuous, 
but  not  to  hate  and  abhor  the  vicious.  Our  hatred 
and  abhorrence  ought  to  be  pohited  only  against  vice, 
but  not  against  the  persons  addicted  to  it ;  whom,  in 
j)ity,  we  ought  rather  to  study  to  reclaim.  And  though 
the  individuals  themselves  should  be  dead,  and  con- 


CAMPBELL'S  LECTURES.  30? 

sequently  in  this  respect  beyond  our  power,  whatever 
bears  the  odious  appearance  of  calumny  and  personal 
invective  is  quite  unbecoming  the  pulpit.  Exhibitions 
in  either  way  li'om  the  pulpit  form  that  species  of  dis- 
courses, which  falls  under  the  third  class  above  enume- 
rated. They  are  addressed  to  the  fancy,  and  their 
scope  is  to  promote  piety  and  virtue  by  insinuation, 
that  is  by  the  gentle  but  efficacious  influence  of  exam- 
ple. Discourses  of  this  kind  were  distinguished  among 
the  ancients  by  the  name  demonstrative  ;  but  as  that 
word  in  our  language  is  rather  equivocal,  I  have  cho- 
sen to  denominate  them,  commendatory ^  from  the  pur- 
pose to  which  they  are  most  commonly  applied. 

In  regard  to  the  choice  of  a  text^  as  there  is  here 
sometimes  greater  difficulty  of  uniting  all  the  qualities, 
which  were  formerly  mentioned,  as  characteristical  of 
a  proper  text,  greater  indulgence  must  be  given.  At 
any  rate,  let  it  be  perspicuous  and  expressive  of  the 
happiness  or  amiableness  of  a  well  spent  life,  or  of 
those  virtues  which  the  discourse  itself  will  give  prin- 
cipal scope  for  extolling.  An  appositeness  to  the  in- 
dividual person,  who  is  the  subject  of  the  sermon, 
when  it  is  a  funeral  oration,  cannot  be  had,  and  there- 
fore, an  appositeness  to  the  character  is  all  that  can  be 
sought.  When  the  person,  who  is  the  subject,  is  one 
of  the  scripture  saints,  it  is  better  to  choose  for  a  text 
some  passage,  wherein  he  in  particular  is  spoken  of. 
As  to  the  introduction  or  exordium^  there  does  not 
seem  to  be  any  thing  very  special  requisite  in  this 
kind.  The  common  qualities  that  ought  to  affect  in- 
troductions in  general  have  equally  place  here.  They 
should  be  calculated  to  render  the  hearers  attentive, 
docile  and  benevolent. 


SOS  CAMPBELL'S  LECTURES. 

With  regard  to  the  explanation  of  the  text  and  con- 
text, unless  they  could  in  some  way  contribute  to  the 
illustration  of  the  character,  which  is  the  subject  of  the 
eulogy,  it  were  better  not  to  attempt  it.  If  the  text 
be  sufficiently  perspicuous  and  apposite,  there  can  be 
no  necessity  ;  and  there  is  no  sort  of  discourse  to  which 
any  thing,  that  has  the  remotest  appearance  of  verbal 
criticism,  is  worse  adapted  than  to  this.  The  design 
of  the  sermon  should  be  proposed  with  simplicity  and 
distinctness.  One  may  add  the  mention  of  the  method, 
in  which  it  may  be  thought  proper  to  prosecute  the 
subject,  unless  it  shall  appear  to  be  so  simple  and  na- 
tural, as  to  render  even  the  bare  intimation  of  it  super- 
fluous. 

As  to  the  method  in  which  the  different  parts  should 
be  digested  and  arranged,  that  may  be  different  as  suits 
the  particular  taste  and  talents  of  the  speaker,  or  as 
suits  best  the  materials  he  hath  to  work  upon.  All 
the  methods  that  occur  to  me  for  treating  subjects  of 
this  kind,  may  be  reduced  to  the  three  following.  First 
the  order  of  time  may  be  followed.  This  method  I 
shall  call  the  historical.  If  this  be  the  disposition  adopt- 
ed, there  can  be  no  question  as  to  what  should  precede 
and  what  should  succeed  in  the  discourse.  If  there  be 
much  ground  to  go  upon,  it  may  not  be  amiss,  for  the 
ease  of  the  memory,  to  divide  the  life  you  are  to  re- 
commend as  a  pattern,  into  certain  distinct  periods, 
proposing  to  consider  each  severally  in  its  order.  If 
the  miiterials  you  are  supplied  with  for  this  purpose 
are  not  very  plentiful,  or  if,  whatever  has  been  remark- 
able in  the  person's  life  which  can  be  of  any  service  to 
you,  is  comprised  within  a  narrow  compass  of  time,  it 
will  be  better  to  follow  the  natural  order,  without  using 


CAMPBELL'S  LECTURES.  30f 

the  formality  of  proposing  it  to  the  hearers,  or  dividing 
the  discourse  into  separate  heads,  for  this  ought  never 
to  be  considered  as  absokitely  necessary.  The  second 
method  of  arrangement  is,  by  considering  separately 
the  most  eminent  virtues  displayed  in  the  life  you  pro- 
pose to  recommend  to  the  admiration  of  your  hearers. 
This  I  shall  call  the  logical  method.  Suppose  the  sub- 
ject, for  example,  were  the  life  of  Jesus  Christ,  and  one 
were  inclined  to  divide  the  virtues  thereby  illustrated 
into  three  classes,  those  which  have  self  for  the  im- 
mediate object,  those  which  have  other  men,  and 
those  w^hich  have  God.  The  greatest  objection  I 
know  of,  that  lies  against  this  method,  is  that  it  gene- 
rally occasions  frequent  recurring  to  the  same  actions 
and  events,  in  which  different  virtues  may  have  been 
illustrated.  This,  unless  managed  very  dexterously, 
will  have  the  appearance  of  tiresome  repetitions.  But 
to  return  to  the  example  given  of  the  life  of  Christ. 
Each  of  the  heads  above  named  may  be  illustrated 
through  all  the  different  periods  of  his  life,  or  they  may 
be  subdivided  into  inferior  branches.  For  example, 
the  first  of  these,  the  duties  a  man  owes  to  himself, 
may  be  understood  to  imply  the  virtues  of  humility, 
temperance  and  fortitude  ;  humility  or  a  superiority  to 
pride  and  vanity  ;  temperance  or  a  superiority  to  appe- 
tite ;  and  fortitude  or  a  superiority  to  fear.  But  such 
subdivisions  are  not  often  convenient,  in  as  much  as 
they  commonly  tend  more  to  burden  than  to  assist  the 
memory.  If  the  preacher  were  to  make  one  of  the 
general  heads  only,  the  whole  subject  of  one  discourse, 
such  a  division  of  that  head  would  be  very  proper. 
But  if  the  whole  example  of  Christ  is  the  subject  of  a 
single  discourse,  the  case  is  rery  different.     Subdivi- 


310  CAMPBELL'S  LECTURES. 

sions  for  the  gi'eater  part  ought  to  be  avoided.     The 
sort  of  discourse,  to  which  they  seem  most  adapted,  is 
the  explanatory,  whose  principal  excellence  appears  to 
be  in  perspicuity  and  precision.     Let  it  be  observed 
however,  that  the  method  implied  in  a  subdivision  may 
often  be  conveniently  followed,  when  it  is  not  in  so 
many  words  proposed.     A  third  method,  that  may  be 
employed  in  panegyrical  discourses,  as  when  two  or 
three  memorable  events  or  actions  are  the  sole  fund, 
from  which  all  the  materials  employed  by  the  enco- 
miast must  be  derived,  is  to  illustrate  the  virtues  dis- 
played in  the  person's  conduct  on  these  several  occa- 
sions, as  the  separate  heads  of  discourse.     And  this 
method  may,  for  distinction's  sake,  be  denominated, 
the  dramatical.     As  to  the  manner  of  prosecuting  the 
design  through  all  its  different  branches,  I  do  not  intend 
to  enter  into  particulars.   It  is  not  my  purpose  to  give 
a  full  institute  of  eloquence,  but  only  to  apply  to  the 
pulpit,  as  far  as  they  are  applicable,  the  general  rules 
laid  down  by  the  ancients,  referring  you  to  their  writ- 
ings for  the  illustration,  and  particularly  to  remark  to 
you  the  differences  which  the  very  different  nature  of 
the  subject,  of  the  occasion,  of  the  end,  of  the  charac- 
ter, to  be  supported  by  the  speaker,  and  of  the  charac- 
ter of  the  audience,  should  give  rise  to.    Now  it  must 
be  acknowledged,  that  no  sort  of  discourse  from  the 
pulpit  hath  so  close  a  resemblance  in  respect  both  of 
the  subject  and  of  the  end,  and  sometimes  also  of  the 
occasion,  to  the  judicial  and  deliberative  orations,  as 
this  sort  of  encomiums  hath  to  the  demonstrative  ora- 
tions of  the  ancients.     To  their  institutes  therefore,  I 
must  refer  you  for  more  particular  information.     It  is 
not  my  intention  by  these  lectures  to  supersede  the 


CAMPBELL'S  LECTURES.  311 

Study  of  ancient  critics  and  orators,  but  only  to  assist 
you  in  applying  their  rules  and  examples  to  cases  so 
different  from  those  with  which  alone  they  were  con- 
cerned. I  shall  therefore  in  these  discourses,  insist 
chiefly  on  what  is  different  and  peculiar  in  the  eloquence 
of  the  pulpit. 

And  here,  one  of  the  first  differences  that  offers  itself 
to  our  observation,  is,  that  the  ancients  had  a  much 
wider  range  in  what  might  properly  be  made  the  sub- 
ject of  their  praises.     Pedigree,  intellectual  abilities, 
^   even  qualities  merely  coi-poreal,  such  as  beauty,  health, 
strength,  agility,  nay  those  commonly  called  the  goods 
of  fortune,  as  riches,  friends,  rank,  ai'  came  in  for  a 
share  in  the  encomium.     I  do  not  deny  that  any  of 
these  may  passingly  be  mentioned  in  a  sermon,  but  it 
would  ill  become  the  dignity  of  the  sacred  function, 
to  enlarge  on  these  qualities  in  such  a  manner,  as  to 
seem  to  place  a  merit  in  things,  which  are  totally  inde- 
pendent of  our  will,  and  of  which  therefore  the  com. 
mendation  in  another  can  be  of  no  service  to  a  hearer 
in  the  way  of  example  ;  but  may,  on  the  contrar\^, 
very  readily  do  hurt  in  teaching  him  to  place  an  undue 
value  on  things  not  in  his  power,  and  about  which,  as 
a  christian,  he  ought  not  to  have  the  least  anxiety. 
Nothing  therefore  must  appear  to  be  the  subject  of 
panegyric  to  the  preacher,  but  moral  excellence.   No- 
thing ought  to  be  enlarged  on  as  a  topic  of  discourse, 
but  what  can  properly  be  held  up  to  the  audience  as  a 
subject,  which  it  is  incumbent  on  them  to  imitate,  in 
other  words,  as  the  object  of  a  noble  emulation.    I  ac- 
knowledge, that  those  other  qualities,  accidental  in  re- 
spect of  us,  as  I  may  call  them,  which  have  no  neces- 
sary connection  with  virtue  or  religion,  and  are  only 


312  CAMPBELL'S   LECTURES. 

physically  good,  may  find  a  place  in  a  discourse  of  this 
kind,  when  they  are  introduced  not  for  their  own  sakes, 
but  as  it  were,  in  passing,  and  in  order  to  set  off'  real 
virtues.  Thus  the  high  birth  of  the  person,  you  extol, 
may  be  mentioned  in  order  to  add  the  greater  lustre 
to  his  humility  ;  his  riches  may  be  taken  notice  of  by 
the  way,  in  order  to  shew  how  well  he  understood  the 
proper  use  of  wealth,  and  in  order  to  set  off"  to  the 
greater  advantage  how  moderate  he  was  in  regard  to 
gratifications  merely  personal,  and  how  liberal  and 
charitable  in  supplying  the  wants  and  contributing  to 
the  accommodation  and  comfort  of  others.  It  will  be 
easily  understood,  that  in  the  same  way,  almost  every 
such  advantage  of  person  or  fortune  may  be  introduc- 
ed. This  would  not  be  to  exhibit  wealth  or  nobleness 
of  birth,  as  an  object  calculated  to  excite  the  ambition 
of  the  hearers,  a  thing  exceedingly  absurd  in  any,  but 
more  especially  in  the  preacher  of  the  humble  religion 
of  Jesus  ;  but  it  would  be  to  give  an  instructive  lesson 
to  the  rich  and  noble,  in  regard  to  the  use  they  ought 
to  make  of  these  advantages.  It  must  be  owned,  on 
the  other  hand,  that  qualities  physically  bad  may  be 
rendered  instrumental  for  the  same  purpose  of  giving 
higher  relief  to  the  virtues  of  the  character.  Thus  the 
poverty  of  the  person  may  serve  greatly  to  enhance 
and  recommend  his  patience,  his  contentment,  his  re- 
signation, his  prudence,  his  economy,  nay  even  his 
charity  and  beneficence.  In  like  manner,  low  birth 
and  want  of  education  may  be  made  subservient  to 
display  to  more  advantage  the  industry  and  applica- 
tion of  mind,  which  could  surmount  these  signal  dis- 
advantages so  perfectly,  that  the  defect  could  never 
have  been  discovered  from  his  behaviour  and  conver^ 


CAMPBELL'S   LECTUUKS.  313 

sation.  And  of  this  kind,  we  should  say,  as  of  the  for- 
mer, it  is  not  recommending  poverty  and  inlcriority 
in  point  of  birth  to  our  estimation,  but  it  is  exhibiting 
a  pattern  to  the  poor  and  ignoble,  whereby  they  may 
be  instructed,  how  to  convert  such  apparent  evils  into 
real  occasions  of  improving  their  virtues,  and  of  ren- 
dering these  more  than  a  sufficient  compensation  for 
every  want.  The  ancient  rhetoricians,  though  not  so 
delicate  on  this  point  as  christian  teachers  ought  to  be, 
were  yet  sensible,  that  this  was  the  best  use  that  could 
be  made  of  fortuitous  advantages  or  disadvantages. 
Thus  Quintilian  '*  Et  corporis  quidem,  fortuitoium- 
que,  cum  levior,  turn  non  uno  modo  tractanda  laus  est. 
Interim  confert  admirationi  multum  etiam  infirmitas, 
ut  cum  Homerus,  Tydea  parvum  sed  beilatorem  dicit 
fuisse.  Fortuna  vero  cum  dignitatem  affert  (namque 
est  hsec  materia  ostendendae  virtutis  uberior)  turn  quo 
minores  opes  fuerunt,  eo  majorem  benefactis  gloriam 
parit."  The  following  sentiment  is  indeed  excellent, 
and  well  deserves  our  attention.  "  Sed  omnia  quae  ex- 
tra nc^  bona  sunt,  quaeque  hominibus  forte  obtigerunt, 
non  ideo  laudantur,  quod  habuerit  qui  eas,  sed  quod 
his  honeste  sit  usus.  Nam  divitias  et  potentia  et  gra- 
tia, cum  plurimum  virium  dent  in  utramque  partem, 
certissimum  faciunt  morum  experimentum  :  aut  enim 
meliores  propter  haec,  aut  pejores  sumus." 

In  regard  to  this  species  of  discourse,  as  the  imme- 
diate object  is  to  please  by  presenting  to  the  imagina- 
tion a  beautiful  and  fniished  picture  in  suitable  colour- 
ing, it  admits,  from  the  nature  of  it,  more  of  ornament, 
than  any  other  kind  delivered  from  the  pulpit.  There 
are  few  of  the  tropes  and  figures  of  eloquence,  that 
may  not  properly  find  admission  here.  This  is  a  kind 
40 


S14  CAMPBELL'S  LECTURES. 

of  moral  paintings: ;  and  greater  allowance  is  made  for 
introducing  things  which  serve  merely  the  purpose  of 
decoration,  when  the  immediate  object  is  to  delight. 
Here  too  there  is  generally  more  indulgence  in  point 
of  style,  than  can  be  admitted  in  any  other  species  of 
sermon.  In  respect  of  flowers  and  harmony,  this  kind 
borders  even  on  the  poetical.  Yet  still  it  must  be  re- 
membered, that  this  indulgence  hath  its  bound.  What- 
ever soars  above  the  reach  of  the  congregation,  what- 
ever appears  either  unintelligible  or  affected,  is  still 
faulty  and  offensive.  I  observe  further  that  in  regard 
to  the  very  ornaments,  of  which  the  different  sorts  of 
discourses  are  susceptible,  such  as  metaphors,  com- 
parisons, examples,  these  in  the  thoughts,  as  well  as 
in  the  language,  should  be  different  in  the  different 
kinds.  In  the  explanatory,  all  the  borrowed  illustra- 
tions and  similitudes  ought  to  be  from  things  familiar 
and  simple,  as  well  as  exhibited  in  a  distinct  and  easy 
manner.  In  the  controversial  kind  the  simplicity  and 
perspicuity  of  the  decorations,  though  still  of  conse- 
quence, are  not  so  much  regarded,  as  a  certain  forci- 
ble manner  of  impressing  the  imagination,  so  as  to 
carry  conviction  along  with  them.  The  similes  here 
ought  to  be  all  a  kind  of  analogical  argument.  Again, 
in  the  commendatory  discourses,  whose  end  is  neither 
to  inform  nor  to  convince,  but  to  please,  the  principal 
quality  in  the  fund  of  the  imagery  to  be  em.ployed  is 
its  beauty.  No  metaphor,  however  like  or  apposite, 
ought  ever  to  be  admitted  here,  that  is  not  taken  from 
an  agreeable  object.  Under  the  general  term  agreea- 
ble, I  must  be  understood  to  comprehend,  not  only 
the  beautiful  stricdy  so  called,  but  also  the  grand,  the 
sublime,  the  wonderful  and  the  new,  if  with  these 


CAMPBELL'S  LECTURES.  315 

qualities  there  be  not  ccnnccted  any  thing  that  is  disa- 
greeable, mean,  ugly  or  deformed. 

As  to  the  manner  of  concluding  discourses  of  this 
kind,  any  one,  or  two,  or  even  all  of  the  three  follow- 
ing may  be  adopted,  according  as  the  preacher  shall 
judge  most  suitable,  to  the  time,  the  subject  and  the 
occasion.    Firsts  you  may  make  out,  from  the  actions 
and  behaviour  you  have  been  delineating,  a  clear  and 
distinct  character  of  the  person.  Or  secondly,  you  may 
introduce  a  contrast  between  the  conduct  of  the  person 
commended  in  some  of  the  most  mem.orable  instances, 
and  that  which  there  is  reason  to  believe  would  be  fol- 
lowed, or  which  commonly  is  followed  by  the  gene- 
rality, even  of  professing  christians,  in  the  like  circum- 
stances.    Or  thirdly^  you  may  conclude  with  a  more 
direct  application  to  the  passions  of  the  hearers,  in  or- 
der to  excite  in  them  a  generous  ardour  to  be  them- 
selves, what  they  cannot  contemplate  or  behold  with- 
out admiring.     The  first  of  these  methods  is  far  the 
most  difficult.    To  draw^  a  character,  which  shall  be  at 
once  both  just  and  striking,  which  shall  set  the  diffe- 
rent features  in  the  most  conspicuous  point  of  view, 
that  shall  mark  not  only  the  exact  turn  of  each,  but 
the  manner  wherein  they  limit  and  set  off  one  another, 
requires  indeed  the  delicate  hand  of  a  master  in  the 
rhetorical  art.  It  is  attempted  by  every  dabbler  in  his- 
toriography ;  but  it  is  not  one  of  a  hundred  that  suc- 
ceeds.    Let  it  be  observed,  that  a  character  thus  in- 
troduced in  the  conclusion  of  a  sermon  of  this  kind, 
ought  in  every  part  of  it  to  be  manifestly  supported 
by  the  particular  actions  and  conduct  delineated  in  die 
discourse,  and  should  serve  to  recal  to  the  memory 
and  impress  on  it  more  strongly  those  particulars.  As 


316  CAMPBELL'S  LECTURES. 

to  the  manner,  a  good  deal  of  care  and  attention  is  ne- 
cessary. The  prevailing  taste  at  present  seems  to  be, 
to  give  the  whole  in  a  string  of  antitheses,  the  great 
dexterity  of  which  consists  in  this,  to  make  the  con- 
trasted members  come  as  near  as  possible  contradict- 
ing one  another,  and  yet  escape  being  really  contradic- 
tory. Very  often  they  do  not  escape  this.  But  though 
I  do  by  no  means  blame  the  use  of  antithesis  in  draw- 
ing characters,  a  matter  of  particular  nicety,  in  as  much 
as  in  this  way,  when  well  executed,  the  precise  boun- 
daries of  the  different  traits  are  more  precisely  ascer- 
tained, yet  a  continued  train  of  this  figure  through 
successive  sentences,  however  well  it  may  pass  in  his- 
tory, has  by  far  too  artificial  and  elaborate  an  appear- 
ance to  suit  the  seriousness  and  the  simplicity  of  the 
pulpit  diction.  As  much  conciseness,  as  can  be  render- 
ed consistent  with  perspicuity,  is  very  suitable  here. 
The  second  kind  of  conclusion  mentioned,  by  a 
contrast  between  the  conduct  delineated  and  that  of 
others,  is  often  a  very  pertinent  application  of  the  sub- 
ject, in  as  much  as  it  makes  the  virtues  of  another 
serve  as  a  mirrour  to  the  hearers  wherein  they  may 
discover  their  own  vices  and  defects.  It  deserves  only 
to  be  observed  further  on  this  article,  that  it  is  not 
necessary,  that  this  part  should  be  confined  to  the  con- 
clusion. When  any  thing  noble,  generous,  humane  or 
pious  is  illustrated  in  the  discourse,  as  displayed  on 
any  signal  occasion,  it  may  very  properly  be  contrast- 
ed with  the  conduct,  either  of  any  real  character  on 
record,  or  of  what  we  know  from  experience  to  be  the 
conduct  of  the  majority  of  christians.  And  this  may 
be  done  in  any  part  of  the  discourse.  It  is  only  when 
the  narrative  is  both  very  affecting,  and  excites  such 


CAMPBELL'S  LECTURES.  317 

Jin  anxiety  in  the  hearer  for  obtaining  the  sequel  of  the 
story  and  knowing  the  issue,  that  it  is  better  not  to 
interrupt  the  thread  of  the  narration,  but  to  reserve  any 
intended  contrast  to  the  conchision.  When  a  contrast 
can  be  found  in  true  history,  it  generally  answ.ers  bet- 
ter, than  when  it  is  merely  hypothetical,  founded  in 
common  experience. 

The  third  method  of  concluding,  by  an  address  to 
the  passions  of  the  hearers,  is  the  most  common.  This 
may  be  either  general  and  have  a  relation  to  the  whole, 
or  it  may  consist  of  two  or  more  particular  addresses, 
referring  respectively  to  the  different  virtues  celebrated, 
or  to  some  of  the  most  memorable  actions  related  in 
the  discourse.  Thus  much  may  be  said  in  general  of 
all  these  different  kinds,  that  no  observation  made,  or 
motive  urged  here  can  be  called  apposite,  unless  it  have 
a  manifest  reference  to,  and  be  founded  in  the  facts  re- 
lated and  the  virtues  celebrated  in  some  part  or  other 
of  the  body  of  the  discourse. 

I  must  further  observe,  that  the  pathetic  is  more 
easily  attained,  and  that  the  transition  to  it  appears 
more  natural  in  the  conclusion  of  a  commendatory 
sermon,  than  in  that,  either  of  an  explanatory  discourse, 
or  of  a  controversial.  In  these  two  kinds,  during  the 
whole  tenour  of  the  discourse,  which  is  of  a  nature 
merely  speculative,  the  understanding  and  memory 
only  are  exerted,  as  the  whole  consists  either  in  expla- 
nations or  in  reasonings.  This  is  rather  unfavourable 
for  emotion,  and  it  requires  a  good  deal  of  address  to 
pass  successfully  from  the  one  to  the  other.  The 
mind  cannot  all  at  once  from  a  state  of  perfect  cool- 
ness, enter  with  warmth  and  keenness  into  the  \'iews 
of  the  speaker.  It  behoves  him  dierefore,  in  beginning 


318  CAMPBELL'S  LECTUKES. 

such  an  address,  to  take  up  the  point  on  the  key,  if  I 
may  so  express  myself,  to  which  he  knows  their  souls 
are  at  the  time  attuned,  and  gradually  to  work  them 
up  to  that  pitch  to  which  he  wants  to  bring  them.  If 
he  act  a  contrary  part,  and  break  out  all  at  once,  with 
heat  and  violence,  when  they  are  perfectly  cool,  so  far 
from  operating  on  their  affections,  or  influencing  their 
will,  he  will  appear  to  them  like  one  distracted,  who 
flies  into  a  rage  for  he  knows  not  what.  No  axiom  is 
more  important  for  bringing  us  to  succeed  in  the 
pathetic,  than  this,  that  in  addressing  the  hearers,  we 
must  enter  with  them  on  the  subject  in  the  same  tone 
to  which  their  minds  are  predisposed  at  the  time  to 
take  it  up  in,  and  then  insensibly  work  them  up  to 
ours.  A  prudent  speaker,  who  perceives  a  coldness 
or  indifference  in  his  audience,  will  judge  it  necessary 
to  disguise  his  own  warmth,  and  to  appear  willing  to 
canvass  the  matter  as  coolly  as  they  can  desire,  if  he 
succeeds  thus  in  entering  on  it,  and  has  the  address 
for  a  little  while  to  manage  them,  he  may  carry  them 
at  last,  to  \\'hat  pitch  he  will.  We  have  an  excellent 
example  of  this  kind  of  address,  in  the  funeral  pane- 
gyric, which  Shakespear  puts  into  the  mouth  of  An- 
tonv,  on  his  friend  Julius  Caesar,  immediately  after  his 
murder  in  the  senate  house. 

But  to  return,  I  repeat  the  sentiment,  as  an  impor- 
tant one,  that  nothing  tends  more  strongly  to  make  us 
deaf  to  what  another  says,  than  if  he  appear  to  be  in  a 
passion,  when  we  are  quite  tranquil.  Now  the  pane- 
gyrical discourses  much  more  easily  pass  into  the 
pathetic,  than  either  the  explanatory  or  the  controver- 
sial. There  is  a  near  affinity  between  the  moral  sen- 
timents,  with  the  emotions  they  occasion,  and   the 


CAMPBELL'S   LECTURES.  319 

passions  and  affections  of  the  mind.  The  gradation  is 
perfectly  smooth  and  natural  from  approbation  to  ad- 
miration, from  admiration  to  esteem  and  love,  from 
esteem  and  love  of  the  virtuous  and  praiseworthy,  to 
detestation  and  abhorrence  of  the  contrary  dispositions, 
and  from  these  to  corresponding  desires  and  aversions. 
The  orator  has  only  to  take  the  advantage  of  this  gra- 
dation, and  that  frame  of  spirit  which  the  whole  scope 
of  the  discourse  was  calculated  to  produce. 


LECTURE    XII. 


Of  Pathetic  Discourses,  or  those  addressed  to  the  Passions.     Of  Persua- 
sive Discourses,  or  such  as  are  intended  to  operate  on  the  Will. 

I  HAVE  now  gone  through  the  explanation  of  the 
pnncipal  parts,  of  the  three  first  kinds  of  pulpit  dis- 
courses, the  explanatory,  the  controversial,  and  the 
commendatory,  and  the  rules  to  be  severally  observed 
in  composing  each.  I  come  now  to  the  fourth  kind, 
the  pathetic^  or  that  which  is  addressed  immediately  to 
the  passions,  and  which  is  specially  intended  to  rouse 
the  mind  from  a  state  of  languor  and  indifference  to 
the  impressions  of  fervour  and  affection.  The  occa- 
sions of  discourses  for  this  kind  with  us,  it  must  be 
owned,  are  not  very  frequent.  For  though  in  some  of 
the  other  kinds,  particularly  in  the  persuasive,  a  great 
deal  is  addressed  to  the  passions,  yet  these  are,  in  that 
species  of  sermon,  only  employed  as  means  to  per- 
suade to  the  particular  practice  or  duty  recommended. 
Whereas  in  the  pathetic  properly  so  called,  the  rouz- 
ing  of  suitable  affections  is  apparently  the  ultimate  end. 
I  acknowledge,  that  the  whole  of  preaching  either  di- 
rectly or  indirectly  points  to  persuasion.  But  I  de- 
nominate that  only,  the  end  of  any  species  of  discourse, 


CAMPBELL'S  LECTURES.  321 

which  is  the  declared  and  apparent  end  of  the  speaker. 
I  have  observed,  that  the  occasions  of  discourses  of 
this  kind  are  few  ;  there  are  however  some.     None  is 
more  remarkable  or  occurs  oftener,  than  those  calcu- 
lated  for  disposing  a  congregation  to  a  suitable  com- 
memoration  of  the  sufferings  of  our  Lord,  in  the  sacra- 
ment of  the  supper,  or  Eucharist,  as  it  is  commonly 
named  in  Ecclesiastical  History.  I  do  not  say  however, 
that  this  is  the  only  kind  of  discourse  that  is  adapted  to 
such  occasions.  By  no  means.  If  that  were  the  case,  as 
the  subject  of  exciting  the  affections  on  such  occasions 
is  always  the  same,  it  would  lay  a  minister  in  his  own 
parish  under  the  necessity  of  recurring  so  often  to  the 
same  topics,  as  could  not  fail  to  prove  tiresome  to  the 
majority  of  the  hearers,  and  that  though  the  things  ad- 
vanced  by  him  were  ever  so  good.     An  explanatory, 
a  commendatory,  or  a  persuasive  discourse  may  also 
at  such  times  be  very  pertinent.     A  little  of  the  grace 
of  novelty  in  form  and  manner,  is  exceedingly  neces. 
sary  for  commanding  the  attention  of  the  greater  part 
of  audiences.     The  only  kind  that  I  think  ought  to  be 
excluded  entirely  from  occasions  of  this  nature,  is  the 
controversial.     When  the  pathetic  at  such  a  time  is 
made  choice  of,  the  preacher's  aim  is  not  to  persuade  the 
people  to  comm.unicate.    He  supposes,  that  they  have 
come  to  church  with  that  intention.  It  is  not  to  persuade 
them  to  the  performance  of  any  preparatory  duty ;  all 
this  he  supposes  to  have  been  performed  already.  But 
it  is  to  operate  on  all  the  grateful  and  devout  affections 
of  the  heart,  and  to  put  his  hearers,  I  may  say,  in  a  pro^ 
per  frame  of  spirit  for  discharging  the  duty  for  which 
they  are  assembled,  in  such  a  reverend  and  pious  man- 
ner, as  may  produce  the  best  effect  upon  their  minds, 
41 


322  CAMPBELL»S  LECTURES. 

and  tend  most  to  the  edification  and  confirmation  of 
themselves,  and  others.  The  subject  for  this  purpose 
may  be  more  or  less  comprehensive,  as  the  preacher 
shall  judge  convenient.  Indeed,  for  the  sake  of  giving 
a  little  variety  to  what  does  not,  from  its  nature,  admit 
a  great  deal,  it  may  not  be  improper  at  different  times 
to  follow  diiferent  methods ;  at  one  time,  for  instance, 
the  subject  may  be  the  love  of  Christ  as  manifested  in 
the  whole  scheme  of  redem.ption  ;  at  another,  the  same 
thing,  as  manifested  in  his  sufferings  and  death.  It  is 
discourses  of  the  last  kind,  which  are  commonly  called 
passion- sermons. 

In  regard  to  the  exordium  or  introduction^  there  will 
be  less  occasion  for  much  art,  when  the  solemnity  of 
the  time  or  the  purpose  of  their  meeting  tends  itself  to 
rouse  the  attention  of  the  hearer,  and  to  supersede  the 
addressof  the  speaker.  The  topics  for  introducing 
the  subject  may  then  very  pertinently  be  raised  either 
from  the  intention  for  which  the  day  was  set  apart,  or 
from  the  nature  and  importance  of  the  matter  to  be 
treated  in  the  sermon.  There  is  nothing  peculiar  to 
be  observed  in  regard  to  the  explanation  of  the  text 
and  context.  If  the  discourse  is  intended  merely  to  dis- 
play the  sufferings  of  our  Lord,  from  his  being  betray- 
ed into  the  hands  of  his  enemies,  to  his  death,  the  cruel- 
ty which  was  exercised  upon  him,  and  the  meekness, 
piety  and  patience  with  which  he  bore  it,  it  does  not 
appear  to  be  necessary,  formally  to  lay  down  a  method. 
It  is  enough  in  your  narrative  to  follow  the  order  of 
the  history.  In  the  manner  of  the  exhibition,  there 
will  not  be  here  a  very  material  difference  between 
that  of  the  commendatory  or  panegyrical  discourse  and 
this  of  the  pathetic.     Only  the  latter  admits  less  show 


CAMPBELL'S  LECTURES.  323 

and  ornament,  and  requires  that  we  dwell  longer  on  the 
most  affecting  circumstances.  When  the  preacher's 
subject  is  such  as  doth  not  confine  him  within  so  nar- 
row a  compass,  but  aftbrds  an  opportunity  of  expatiat- 
ing on  topics  in  themselves  very  distinct,  but  as  it  were 
concentrating  in  the  tendency  they  all  have  to  kindle 
the  same  affection  in  the  breast ;  this  common  tenden- 
cy gives  a  sufficient  unity  in  discourses  of  this  kind. 
The  reason  is  obvious. 

It  may  be  remarked,  that  in  this  sort  of  discourses, 
more  of  the  common  textuary  method  may  sometimes 
be  followed,  than  any  other  species  of  sermon  will  pro- 
perly admit.  Thus  suppose  the  text  to  be  2  Cor.  viii.  9. 
"  Ye  kno^v  the  grace  of  our  Lord  Jesus  Christ,  that 
though  he  was  rich,  yet  for  your  sakes  he  became  poor, 
that  ye,  through  his  poverty,  might  be  rich."  The 
whole  intention  of  the  discourse  being  to  stir  up  grate- 
ful and  devout  affection,  these  topics  may  severally  and 
very  pertinently  be  touched  as  tending  all  to  the  same 
important  point.  First,  the  consideration  of  the  person, 
whose  grace  the  aposde  here  celebrated,  the  Lord 
Jesus  Christ  who  was  rich.  Secondly,  the  considera- 
tion of  the  persons,  on  whom  this  grace  was  bestowed, 
you  (it  was  for  your  sakes)  the  posterity  of  fallen  Adam, 
poor  and  helpless.  Thirdly,  the  evidence  and  effect 
of  his  grace,  "  he  became  poor."  Fourthly,  the  happy 
fruits  and  purchase  of  his  grace,  "  that  ye,  through  his 
poverty,  might  be  rich."  It  is  manifest,  that  each  of 
these  considerations,  as  it  were,  assists  the  other,  all 
conspiring  to  kindle  the  warmest  return  of  gratitude 
and  love.  Thus  all  pointing  to  one  end,  a  grateful 
commemoration,  gives  unity  to  the  discourse.  Another 
instance  of  a  text,  which  on  such  an  occasion,  and  for 


324  CAMPBELL'S  LECTURES. 

such  a  purpose,  may  very  properly  be  divided  in  a  simi- 
lar mamier,  is  that  in  1  Pet.  iii.  18.  "  Christ  also  hath 
once  suffered  for  sins,  the  just  for  the  unjust,  that  he 
might  bring  us  to  God."  This  is  all  of  the  verse,  that, 
in  a  consistency  with  the  unity  of  scope  and  design, 
should  be  taken  into  the  text.  The  subject,  in  effect, 
perfectly  coincides  with  the  former  ;  and  the  distribu- 
tion may  be  in  other  words  the  same.  First,  Christ 
the  just.  Secondly,  us  the  unjust.  Thirdly,  "  he  suf- 
fered for  sins."  Founhly,  "  that  he  might  bring  us  to 
God."  Each  consideration  severally  enhances  the  ob- 
ligation, and  consequently  the  gratitude.  In  the  man- 
ner of  treating  the  different  topics,  one  ought  carefully 
to  avoid  all  dry,  minute,  abstract  and  metaphysical 
explanations,  as  w-ell  as  every  thing,  that  may  savour 
too  much  of  argumentation  and  dispute.  We  are  to 
remember,  that  this  kind  of  discourse  is  very  different 
in  its  nature  and  complexion,  both  from  the  explana- 
tory and  from  the  controversial.  These  are  intended 
only  to  enlighten,  but  the  other  to  warm.  The  view 
of  the  speaker,  in  these  several  topics  in  a  pathetic  dis- 
course, is  not  to  inform  the  hearers  of  what  they  did 
not  know  before,  it  is  not  to  convince  them  of  what 
they  did  not  believe  before ;  but  it  is  to  bring  to  their 
remembrance,  truths  which,  though  both  known  and 
believed,  require  often  to  be  depicted  in  the  most 
striking  colours,  that  they  may  produce  their  congenial 
effect  on  the  susceptible  heart  of  the  christian.  It  is 
manifest  therefore,  that  cold  and  formal  explanations, 
critical  discussions,  and  abstract  ratiocinations  are  here 
carefully  to  be  avoided.  A  few  lively  strictures  on  the 
several  heads,  exhibiting  all  the  principal  considera- 
tions in  the  most  glowing  colours,  are  the  surest  way 


CAMPBELL'S  LECTURES.  ^5 

of  raising  such  images  in  the  fancy,  as  not  only  will 
give  a  greater  permanency  to  the  perception  of  the 
truths  themselves,  but  will  make  them  more  effectual- 
ly operate  on  the  passions.  In  discourses  of  this  kind, 
there  is  less  occasion  also  for  a  formal  peroration  or 
conclusion  than  in  any  other.  The  reason  is,  that 
whereas  a  certain  application  in  the  other  kinds,  of  the 
points  discussed  in  the  body  of  the  discourse,  requires 
a  particular  address  to  the  passions,  there  cannot  be  the 
same  propriety  of  ending  in  this  manner  here,  where  the 
whole  discourse  is  addressed  to  the  passions.  Some- 
thing therefore,  wdiich  in  few  words  may  serve  to  set 
the  whole  object  full  in  view,  to  recall  and  infix  the 
impressions  already  made,  is  all  that  is  necessary  in 
discourses  of  this  nature. 

I  shall  now%  in  the  last  place,  consider  the  fifth  spe- 
cies of  discourse  mentioned,  that  which  was  intended 
to  operate  upon  the  w^ill,  and  which  was  denominated 
persuasive.  Under  this  I  include  not  only  those  ser- 
mons, whose  end  is  to  persuade  to  good,  but  those  al- 
so which  are  calculated  to  dissuade  from  evil ;  for  the 
structure  and  the  rules  of  composition  in  both  kinds 
are  much  the  same.  Here  the  distinguishing  excel- 
lence results  from  a  proper  mixture  of  the  argumenta- 
tive and  the  pathetic,  as  it  were,  incorporated  together. 
Let  it  be  observed,  that  I  use  the  word  pathetic,  in  the 
largest  acceptation,  for  whatever  is  fitted  for  exciting 
passion,  affection  or  desire.  The  argumentative  is 
necessary,  because  the  intention  of  the  speaker  com- 
priseth  in  it  to  convince  the  judgment,  that  is,  for  ex- 
ample, to  satisfy  me,  that  the  conduct  which  you  re. 
commend,  is  agreeable  to  my  duty,  that  it  serves  to 
promote  my  true  interest,  or  is  conducive  to  my  hon- 


326  CAMPBELL'S  LECTURES. 

our  or  my  peace.  The  pathetic  is  also  necessary,  be- 
cause the  speaker's  intention  does  not  terminate  in  the 
conviction  of  the  judgment,  he  intends  also,  and  prin- 
cipally, by  means  of  the  judgment,  to  influence  the 
will.  To  make  me  believe,  it  is  enough  to  shew  me 
that  things  are  so  ;  to  make  me  act,  it  is  necessary  to 
shew  that  the  action  will  answer  some  end.  That  can 
never  be  an  end  to  me,  which  gratifies  no  passion  or 
affection  in  my  nature.  In  order  to  persuade,  it  is  al- 
ways necessary  to  move  the  passions.  Passion  is  the 
mover  to  action,  reason  is  the  guide.  Good  is  the  ob- 
ject of  the  will,  truth  is  the  object  of  the  understand- 
ing. It  is  only  through  the  passions,  aifeciions  and 
sentiments  of  the  heart,  that  the  will  is  to  be  reached. 
It  is  not  less  necessary,  therefore,  in  the  orator  to 
awaken  those  affections  in  the  hearers,  which  can  be 
made  most  easily  to  co-operate  with  his  view ;  than  it 
is  to  satisfy  their  understandings  that  the  conduct  to 
which  he  would  persuade  them,  tends  to  the  gratifica- 
tion of  the  affections  raised.  But  though  both  are 
really  purposed  by  the  speaker,  it  is  the  last  only,  that 
is  formally  presented  to  them,  as  entering  into  his 
plan.  To  express  a  formed  purpose  to  work  upon 
their  passions,  would  be  like  giving  them  warning 
to  be  upon  their  guard,  for  that  he  has  a  design  upon 
them.  Artis  est  celare  artem.  Such  a  method,  on  the 
contrary,  would  be  to  lay  the  artifice  quite  naked,  and 
thereby  totally  to  defeat  its  end.  The  emotion  with 
which  they  perceive  him  agitated,  and  the  animation 
of  his  language,  far  from  being  the  result  of  a  delibe- 
rate settled  purpose,  ought  to  appear  in  him,  the  ne- 
cessary, the  unavoidable  consequences  of  the  sense 
that  he  has  of  the  unspeak^le  importance  of  the  truths 


CAMPBELL'S   LECTURES.  327 

he  Utters,  joined  with  an  ardent  desire  of  promoting 
the  eternal  happiness  of  them  who  hear  him.  It  is  not, 
therefore,  here  one  part  that  is  pathetic,  and  another 
argumentative  ;  but  these  two  are  interwoven.  The 
njost  cogent  arguments  are  earnestly  urged  and  pa- 
thetically expressed. 

With  regard  to  the  whole  of  the  introductory  part, 
and  explanation  in  this  sort  of  discourses,  I  have  no- 
thing peculiar  to  remark.  I  shall  only  observe,  that  as 
to  the  text,  it  suits  this  kind  better  than  any  other, 
that  it  be  in  the  form  of  a  precept.  I  do  not  say  how- 
ever that  this  form  is  absolutely  necessary.  The  end 
of  the  speaker  may  be,  either  to  persuade  to  a  christian 
life  in  general,  or  to  the  performance  of  any  christian 
duty  in  particular.  On  the  other  hand,  it  may  be  to 
dissuade  from  a  vicious  course  in  general,  or  from  the 
practice  of  any  sin  in  particular.  Nay  further,  it  may 
be  a  persuasive  or  a  dissuasive  general  or  particular, 
either  from  all  the  motives  that  the  nature  of  the  sub- 
ject will  afford,  or  from  one  class  of  motives  only. 
There  is  such  a  richness  and  variety  in  the  motives, 
that  may  be  urged,  where  religion  is  in  the  question, 
that  in  order  to  avoid  being  superficial,  it  may  be  very 
proper  for  a  pastor  amongst  his  own  flock,  as  he  has 
frequent  opportunities  of  addressing  them,  sometimes 
to  enforce  the  same  duty  from  one  set  of  motives,  and 
sometimes  from  another.  If  the  speaker's  design  be  to 
comprehend  in  the  same  discourse,  all  the  arguments 
which  the  nature  of  the  subject  admits,  his  text  should 
be  either  a  simple  precept,  wherein  the  duty  is  enjoined, 
or  the  sin  prohibited,  but  no  motive  urg(^d  ;  or  perhaps 
a  simple  proposition,  wherein  such  a  practice  is  barely 
pronounced  right  or  wrong.  If  the  intention  is  to  per- 


328  CAMPBELL'S  LECTURES. 

suade  from  one  class  of  motives  only,  there  should  be 
soyiiething  in  the  text,  that  points  to  these  motives. 

Thus  in  the  first  case,  suppose  the  speaker's  inten- 
tion be  to  persuade  to  repentance  from  every  motive 
which  either  reason  or  scripture  affords,  his  text  may 
be  the  simple  command  Repent^  which  occurs  in 
several  places  of  the  gospel,  or  if  he  does  not  like  one 
so  brief,  he  may  take  these  words  of  the  apostle  Paul, 
Acts  XV ii.  30.  "  God  now  commandeth  all  men  every 
where  to  repent."  But  if  he  would  persuade  to  repen- 
tance from  the  single  consideration  of  its  connection 
with  the  remission  of  sins,  these  words  of  Peter  (Acts 
iii.  19.)  will  do  better,  "  Repent  ye  therefore  and  be 
converted,  that  your  sins  may  be  blotted  out;"  for  the 
words  be  converted  are  merely  explanatory,  and  there- 
fore do  not  render  the  sentiment  complex,  whatever 
may  be  said  of  the  expression.  Or,  if  the  speaker's 
intention  (which  is  near  of  kin  to  the  former)  be  to 
persuade  to  repentance  from  this  consideration,  that 
future  misery  is  the  Inevitable  consequence  of  final 
impenitence,  he  may  take  these  words  of  our  Lord 
(Lu.  xiii.  15.)  "  Except  ye  repent,  ye  shall  all  perish." 
To  a  christian  life  in  general  one  may  persuade  from 
various  motives.  Suppose  from  the  native  excellence 
of  genuine  virtue  or  true  righteousness,  the  text  in 
that  case  may  be  Pro.  xii.  26.  "  The  righteous  is 
more  excellent  than  his  neighbour ;"  or  from  the  pre- 
sent felicity  to  be  found  in  the  ways  of  religion,  these 
words,  Ps.  xix.  11.  "  In  keeping  of  them  there  is 
great  reward,"  may  serve  as  a  text.  Let  it  be  observ- 
ed, that  such  a  text  as  this  requires  some  explanation 
of  the  context,  without  which  the  subject  is  not  to  be 
understood,  the  matter  spoken   of   being  expressed 


CAMPBELL'S  LECTURES.  329 

ly  by  a  pronoun.  When  this  is  not  the  case,  and  when 
the  passage  adopted  appears  independent  and  perfecdy 
intelligible  by  itself,  it  may  stand  for  a  general  rule,  that 
such  explanations  are  better  let  alone,  and  deserve  to 
be  considered,  but  as  a  sort  of  digressions  at  the  best. 
If  the  intention  were  to  persuade  to  a  good  life  from 
the  consideration  of  the  comfort  it  brings  in  trouble, 
and  especially  in  the  views  of  death,  this  passage  might 
answer,  Ps.  xxxvii.  37.  "  Mark  the  perfect  man  and 
behold  the  upright,  for  the  end  of  that  man  is  peace." 
Bourdaloue,  a  celebrated  French  preacher  of  the  last 
century,  persuades  to  the  same  thing  from  the  con- 
sideration of  the  future  happiness  of  the  saints  from 
these  words  of  our  Saviour,  Lu.  vi.  23.  "  Behold 
your  reward  is  great  in  heaven."  It  deserves  to  be 
remarked,  that  there  is  here  not  only  a  reference  to 
the  context  for  the  character  or  conduct  to  which  the 
reward  is  promised,  but  that  when  ye  do  recur  to  the 
preceding  words,  they  seem  rather  to  refer  to  this  in 
particular,  the  suffering  of  persecution  and  reproach 
for  righteousness'  sake.  Yet  as  this  itself  is  one  of 
the  noblest  fruits  and  surest  evidences  of  real  sanc- 
tity, the  choice  cannot  justly  be  deemed  an  inexcusa- 
ble liberty.  The  reward  is  very  properly  considered, 
as  ultimately  to  be  attributed  to  that  principle,  from 
which  the  conduct  flows.  In  persuading  to  particular 
duties,  or  dissuading  from  particular  vices  or  tempta- 
tions to  vice,  when  the  speaker  intends  (as  it  is  not  in- 
deed so  common  here  to  confine  one's  self  to  one  class 
of  motives)  to  employ  every  argument  of  weight, 
which  the  subject  presents  to  him,  a  single  precept, 
briefly  and  plainly  expressed,  seems  the  most  conve- 
nient choice  €or  a  text.  If  the  design  is  to  persuade 
42 


330  CAMPBELL'S  LECTURES. 

to  the  love  of  God,  these  words  are  proper,  Matt.  xxii. 
37.  ''  Thou  shalt  love  the  Lord  thy  God  with  all  thy 
heart,  and  with  all  thy  soul,  and  with  all  thy  mind." 
If  to  the  love  of  men,  verse  39.  "  Thou  shalt  love 
thy  neighbour  as  thyself."  These  passages  may,  in 
Jke  manner,  serve  as  foundations  for  discourses  ex- 
planatory of  these  duties.  And  as  was  remarked  on 
the  controversial  sermon,  we  may  observe  here,  that 
the  minister  in  his  own  parish  may,  if  he  thinks  it 
necessary,  begin  with  a  discourse  explaining  the  duty 
enjoined  or  the  vice  prohibited,  (if  the  text  contains  a 
prohibition,)  and  in  his  next  discourse  from  the  same 
words,  make  it  his  business  to  persuade  them  to  the 
one,  or  dissuade  them  from  the  other.  But  in  many  cases 
it  must  be  acknowledged,  that  such  previous  explanato- 
ry discourse  is  not  necessary  ;  the  full  import  of  the  pre- 
cept being  perfectly  level  to  every  ordinary  capacity. 
Thus  if  the  subject  were  to  dissuade  from  the  vice  of 
lying,  a  proper  text  would  be  these  words  of  Paul, 
Col.  iii.  9.  *'  Lie  not  one  to  another."  If  against 
detraction,  Ja.  iv.  IL  "  Speak  not  evil  one  of  an- 
other." In  such  plain  cases,  it  must  be  owned,  there 
would  be  little  occasion  for  many  words,  and  much 
less  for  a  separate  discourse,  in  order  to  explain  the 
import  and  extent  of  the  prohibition. 

In  regard  to  the  method,  however  different  the  mat- 
ter be,  as  something  of  the  argumentative  form  must 
be  preserved,  the  rules  laid  down  in  the  controversial 
discourse  may  be  of  some  use.  One  may  begin,  with 
showing  the  weakness  of  those  pleas  or  arguments  by 
which  the  dissolute,  the  vicious  or  the  profane  com- 
monly defend  their  own  conduct,  and  seduce  others 
into  the  same  track  ;  and  then  produce  positive  argu- 


CAMPBELL*S   LECTURES.  331 

ments  or  motives  to  influence  his  hearers  to  that  con- 
duct which  he  recommends.    Or  it  may  not  be  neces- 
sary, to  make  a  separate  article  of  the  adversary's  plea  ; 
a  place,  for  whatever  is  requisite  in  this  way,  may  be 
found  by  the  preacher,  as  he  proceeds  in  the  su])port 
of  his  own  cause.     In  this  case  the  different  topics  of 
argument  may  constitute  the  heads  of  discourse.  Bour- 
daloue,  on  the  text  above  mentioned,  proposed  to  per- 
suade his  hearers  to  a  pious  and  virtuous  life  from  the 
consideration  of  the  recompense  that  awaits  the  just  in 
the  world  to  come.     And  from  these  three  different 
qualities  of  that  recompense,  its  certainty,  its  i!;reatness, 
its  eternity,  finds  toi)ics  of  argument  for  influencing  his 
hearers  to  a  proper  regard  to  it.  And  these  three  topics 
divide  the  discourse.     In  treating  each,  he  contrasts 
that  quality  he  is  illustrating  with  something  of  an  op- 
posite nature  ever  to  be  found  in  the  rewards  or  plea- 
sures of  sin,  their  precariousness  in  opposition  to  its 
certainty,  their  insignificancy  in  opposition  to  its  great- 
ness, and  their  transitoriness  in  opposition  to  its  eter- 
nity.    As  to  the  method,  in  which  the  different  topics 
are  to  be  arranged,  the  same  observations  will  hold 
that  were  made  on  the  controversial  discourse,  and 
therefore  shall  not  be  repeated.      The  arrangement 
above  mentioned  seems  to  be  the  best  in  that  particu- 
lar subject,  yet  I  could  not  say,  it  were  absolutely  ne- 
cessary. You  may  begin  perhaps  with  equal  propriety 
with  the  greatness  of  the  reward,  as  with  its  certainty ; 
but  in  any  case,  it  seems  most  fit,  that  you  should 
conclude  with  the  eternity.     When  the  different  mo- 
tives are  mentioned  in  the  text,  the  preacher  may  very 
properly  take  notice  of  the  different  clauses,  as  the 
foundations  of  his  different  heads.    But  when  they  are 


332  CAMPBELL'S  LECTURES. 

not  explicitly  mentioned,  it  savours  of  conceit  and  pue- 
rility to  make  them  out  by  straining  the  words.  This 
is  a  fault,  into  which  the  last  mentioned  orator,  misled 
by  the  taste  of  the  age  and  nation,  frequently  falls. 
Of  the  three  topics  aforesaid,  only  one  can  properly 
be  said  to  be  expressed  in  the  text,  namely  the  great- 
ness ;  yet  he  finds  something  in  the  words  to  serve  as 
separate  foundations  to  the  several  heads.  First,  says 
he,  I  shall  consider  the  certainty  pointed  out  in  the  em- 
phatic term  with  which  the  sentence  is  introduced, 
Ecce^  behold.  Secondly  the  greatness,  merces  vestra 
multaest^  your  reward  is  great.  Thirdly,  the  eternity, 
in  coelo,  in  heaven.  It  may  not  be  amiss  to  observe, 
that  in  making  the  transition  from  one  topic  or  head 
of  discourse  to  another,  it  will  often  prove  very  help- 
ful to  the  memory,  to  point  out  in  brief,  how  much 
you  have  already  evinced,  and  what  you  are  in  the 
next  place  proceeding  to  evince. 

As  to  the  conclusion^  it  is  very  proper,  first,  to  give 
a  sum  of  the  argument,  in  order  to  infix  the  whole 
more  effectually  on  the  minds  of  the  hearers,  and  then 
more  warmly  to  address  the  passions.  If  the  preced- 
ing part  has  been  suitably  conducted,  the  people  will 
be  prepared  for  entering  into  the  subject,  with  all  the 
warmth  that  the  speaker  can  desire.  The  way  of 
practical  inferences  or  speculative  corollaries  is  not 
well  suited  to  this  kind  of  discourse.  With  regard  to 
the  first,  the  whole  tenour  of  the  sermon  is  practical, 
and  therefore  needs  not  a  formal  application  of  this 
kind ;  besides  that  to  enforce  any  thing  else,  than 
what  was  the  direct  aim  of  the  whole,  is  really  divert- 
ing the  hearers'  attention,  and  in  some  degree  undoing 
the  effect  of  what  was  said.    Still  more  unsuitable  are 


CAMPBELL'S  LECTURES.  333 

inferences,  relating  merely  to  the  truth  or  the  false- 
hood of  certain  tenets.  When  the  discourse  is  a  per- 
suasive to  the  christian  life  in  general,  or  to  some 
necessary  and  important  duty  immediately  connected 
with  the  whole,  as  to  repentance  ;  in  the  peroration,  one 
may  very  pertinently  urge  some  motives  to  induce  the 
hearers  to  enter  without  loss  of  time  on  doing  that 
which  they  must  be  sensible,  it  is  both  their  duty  and 
their  interest  to  do.  This  is  no  other  than  advancing 
the  aim  and  effect  of  the  whole.  In  this  part  however, 
he  ought  carefully  to  avoid  the  formality  of  proposing 
and  arranging  his  topics.  For  this  would  give  the 
appearance  of  a  new  and  a  separate  discourse,  to  what 
was  intended  only  as  coiToborative  of  the  discourse 
preceding. 


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